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Bequest  of 

Frederic  Bancroft 

1860-1945 


AN  ESSAY 


ON  THE 


INVAL-IDITY 


OF 


^miilBT^MmiAil  ®mBSMAll'§^, 


BY  JOHN  E>STEN  COOKE,  M*  D. 


LEXLNGTON:  /  ^^    '"' 

riUMED  AT  THE  RErORTElt  OFFICE, 

1829. 


f- 


/ 


AN  ESSAY,  'Sec. 


WHEN  a  man  wJio  hag,  for  eighteen  years  of  his  life,  taken  an 
active  part  in  the  concerns  of  a  religious  society,  and  promoted 
its  interest  with  all  his  power,  leaves  it  and  attaches  himself  to 
another,  a  decent  respect  for  their  opinion,  as  well  as  a  proper  re- 
gard for  his  own  character  for  consistency  and  uprightness,  renders 
it  not  improper  that  he  should  state  the  reasons  which  induced  him 
to  make  the  change.     This  I  propose  to  do  in  the  following  pages. 

Those  who  know  me  intimately,  know  that  I  have  ever  embraced 
the  truth  when  convinced  I  had  discovered  it,  with  little  regard  for 
the  consequences  that  might  follow.  Having  had  the  truths  of  the 
Christian  religion  impressed  upon  my  mind  by  the  unwearied  care 
of  a  most  affectionate  mother,  I  occasionally  had  serious  reflec- 
tions on  the  subject,  although  in  general  by  far  too  indifferent  to  it, 
until  about  nineteen  years  ago.  In  the  summer  of  1810  I  met  with 
a  pamphlet  called  the  "Star  in  the  East,"  by  Dr.  Buchanan,  giving 
an  account  among  other  things  of  the  discovery  of  a  Christian 
Church  in  Hindostan,  secluded  from  all  the  world,  which  derived 
its  origin  from  the  Apostles  themselves.  This  narrative  pro- 
duced a  very  strong  impression  on  my  mind,  and,  as  I  had  been 
for  some  months  more  thoughtful  than  common  on  the  subject  of 
religion,  I  determined  to  investigate  the  evidence  on  which  the 
doctrines  of  the  Christian  religion  rest.  Shortly  after,  a  book-pedler 
passed  through  the  village,  and  I  purchased  a  bible  with  Canne's 
marginal  references,  and  Bishop  Porteus's  Evidences  of  the  Chris- 
tian Jlevelation. 

I  had  always  liccn  in  the  habit  of  requiring  strong  evidence  upon 
every  subject  and  never  yielding  assent  to  any  thing,  that  was  not 
supported  by  it.  I  sat  down  therefore,  to  the  reading  of  Porteus 
with  the  determination  narrowly  to  examine  and  weigh  every 
argument. 


The  result  was  a  strong  impression  made  on  my  mind  by  the  first 
perusal,  during  which  no  quotations  from  the  scripture  were  exam- 
ined, the  interest  excited  by  the  force  of  the  argument  being  too 
great  to  allow  stopping  to  examine  them.  The  book  was  read  how- 
ever very  attentively  a  second  time,  with  careful  examination  of 
the  quotationsof  scripture,  and  the  result  was  a  thorough  conviction 
of  the  truth  of  the  Christian  Revelation;  immediately  on  express- 
ing which  to  myself,  with  an  audible  voice,  I  felt  my  mind  drawn 
out  in  a  feeling  of  gratitude  and  love  to  that  Saviour  who  had  died 
that  I  might  live — the  first  I  had  experienced  and  not  to  be  for- 
gotten while  life  and  recollection  shall  continue.  The  first  reading 
of  this  book  was  in  September  or  October,  1810,  It  had  such  au 
effect  on  my  mind  as  to  lead  me  to  regular  private  devotion.  The^ 
second  reading  was  about  Christmas, 

Between  the  middle  and  end  of  January  I  heard  m*y  friend  Mr. 
Tidiu^-s,  to  whom  I  was  then  an  entire  stranger,  preach  for  the 
first  timp,  and  again  on  the  Sunday  follov/ing,  and  was  so  much 
pleased  that  on  the  Sunday  week  after  I  became  a  member  of  the 
Methodist  Society,  which  I  then  considered  the  purest  Church  as 
to  doctrine.  In  that  society  I  have  continuedever  since,  in  general 
well  satisfied  ;  and  among  its  members,  but  particularly  the  preach- 
ers of  the  Baltimore  Annual  Conference,  I  have  many  valued 
friends.  These  I  would  not  ofTond,  I  would  not  appear  to  slight, 
for  anj'  thing  less  than  conscience  sake.  That  I  have  until  with- 
in the  last  eight  weeks  taken  an  active  part  in  promoting  the  welfare 
of  the  society  which  I  have  left,  is  well  known  to  some  of  them, 
and  v.-as  not  long  ago  evinced  in  the  part  I  took  in  tiie  establish- 
ment of  a  religious  paper  to  be  published  by  the  Metliodist  Society. 

Soon  after  that  time  a  volume  of  sermons  by  the  Rev,  Dr,  Chap- 
man, for  which  I  had  subscribed,  was  brought  home,  and  for  some 
days  no  attention  was  paid  to  it.  At  a  leisure  moment  curiosity 
led  me  to  look  into  it,  when  I  found  the  manner  and  style  so  strik- 
ing and  the  subject  so  new  to  me,  that  I  determined  to  read  the 
book,  I  had  heard  that  the  Church  denied  the  validity  of  Presby- 
terian ordination;  but  had  never  thought  it  worth  while  to  in- 
quire into  a  claim  at  first  sight  apparently  so  extravagant,  I  was 
determined  to  see  what  could  be  said  in  support  of  such  pretensions. 
I  read  carefully  the  first  seven  sermons,  by  which  I  was  most  for- 
cibl}^  struck.  The  language  chaste,  the  style  perspicuous,  I  was 
carried  along  without  labour  and  comprehended  without  the  slight 


pst  effort.  The  manner  of  handling  the  subject  was  strikingly- 
moderate  and  as  charitable  as  any  man  could  reasonably  desire. 
Supporting  the  doctrine  of  the  invalidity  of  ordination  by  presbyters, 
and  the  validity  of  episcopal  ordination  alone,  the  author  proceeds 
in  maintaining  the  argument  without  uncharitable  reflections;  and 
when  he  condemns,  does  it  in  the  mildest  language,  and  often 
or  always  with  expressions  of  good  opinion  of  the  motives  of  the 
opposite  party.  If  there  is  any  thing  offensive  to  any  one,  in  the 
book,  it  is  a  quotation — and  quotations  a  man  is  bound  to  slate  as 
they  are  stated  by  the  author  from  whom  they  are  taken.  To  do 
otherwise,  to  change  language,  to  curtail,  to  omit  material  expres- 
sions, without  informing  the  reader,  is  to  act  corruptly,  and  is  so 
esteemed  by  all  men  of  letters — and  justly  so. 

The  argument  itself  is  exceedingly  strong  and  in  the  language 
of  a  gentleman  of  this  place  in  conversation  with  me,  it  is  the 
best  array  of  the  question,  perhaps,  any  where  to  be  found  in  the 
same  compass. 

The  strength  of  the  direct  argument  for  the  doctrine,  and  of  that 
indirect  one,  growing  out  of  the  evil  consequences  of  schism,  or 
division  from  the  church,  contained  in  some  of  the  followino-  ser- 
mons, is  such,  that  I  was  compelled  to  say  to  myself;  if  these  facts 
are  so,  this  doctrine  is  the  truth,  Upxasiness  now  sprung  up  in 
my  mind.  The  question  arose,  What  if  it  be  true?  Can  you 
leave  your  friends,  your  intimate  associates  in  what  has  engaged 
so  much  of  your  attention,  3-our  efforts,  your  ardent  desires  for 
eighteen  years,  and  go  to  a  people  who,  prejudice  whispered,  are 
no  people?  The  answer  of  conscience  was.  If  it  be  the  truth,  em- 
brace it,  and  leave  the  consequences  to  Him,  who  revealed  his  will 
to  man  for  his  guidance. 

The  question  now  was.  Is  this  doctrine  true?  To  determine 
this  without  delay,  I  sought  information  from  ministers  of  the  prin- 
cipal denominations  involved  in  the  doubt  as  to  the  validity  of 
Presbyterian  ordination,  viz.  the  Presbyterians,  the  Methodists, 
and  Baptists.  With  one  consent  they  all  referred  me  to  Miller's 
Letters  on  this  subject.  This  book  I  immediately  obtained — Emo 
ry  and  Bangs  were  also  mentioned  and  were  likewise  obtained. 

Meeting  Dr.  Chapman  in  the  street,  I  inquired  of  him  also  what 
were  the  standard  works  on  this  controversy.  He  also  mentioned 
Miller — and  stated  that  Bowden  had  answered  him.  He  also  men- 
tioned   Lord  King  (by  whom  Mr.  Wesley  was  influenced,)  and 


6 

Slater's  Original  Draught  in  answer  to  King,  as  well  as  Potter  on 
Church  Government  and  Hooker's  work. 

I  immediately  commenced  reading  Miller  with  great  attention, 
read  over  and  over  the  arguments  respecting  the  order  of  the 
Church  in  the  time  of  the  Apostles  and  for  centuries  afterwards, 
with  his  quotations  from  such  of  the  fathers  as  could  be  procured 
conveniently — and  with  regard  to  those  which  I  had  not,  I  was  en- 
abled to  form  a  very  good  idea  from  comparing  him  v/ith  Bowden, 
Thus,  if  he  quoted  a  passage  from  an  author  which  I  had  not  the 
means  of  consulting,  Bowden  was  examined  to  see  what  reply  was 
made;  if  admitted  by  him,  it  could  not  be  questioned;  if  not  ad- 
mitted, Millcr^s  reply  to  Bowden's  answer  was  examined;  and  if 
necessary  Bowden's  rejoinder  to  Miller's  reply.  So  that  from  the 
two  works  of  each,  it  was  not  a  difficult  matter,  with  care,  to 
make  out  what  was  agreed  to  by  both  these  able  disputants,  and 
what  was  asserted,  but,  irhen  ansicercd,  not  maintained  in  the  re- 
ply, and  therefore  given  up:  in  short  it  was  not  difficult  to  get  at 
the  truth. 

The  result  of  the  whole  investigation,  after  six  weeks  close  in- 
quiry, was  a  thorough  conviction  of  the  truth  of  the  doctrine  that 
Presbyterian  ordination  is  unauthorized  by  scripture  and  therefore 
entirely  invalid. 

In  order  that  those  of  my  friends  and  others  into  whose  hands 
this  pamphlet  falls,  without  having  it  in  their  power  to  consult 
the  books  above  mentioned,  may  be  able  to  judge  of  the  validity  of 
the  reasons  on  which  rests  tha  conclusion  I  have  come  to,  I  pro- 
pose to  make  some  remarks  on  the  argument  of  Dr.  Miller,  the 
statements  he  has  advanced,  and  the  manner  in  which  he  has  an- 
swered the  arguments  of  the  Episcopal  writers — and  close  with 
a  condensed  statement  of  facts  showing  the  invtiliJity  of  Presby- 
terian ordination. 

The  argument  of  Dr.  Miller  consists  of  the  four  following  po- 
sitions: 

"That  Christ  gave  but  one  commission  for  the  office  of  th» 
Gospel   ministry,  and  that  this  office,  of  course,  is  one. 

"Tb.at  the  words  Bishop,  and  Elder  or  Presbyter,  are  uniformly 
used  in  the  New  Testament  as  convertible  titles  tor  the  same  office. 

'•That  the  same  character  and  •powers  which  are  ascribed,  in  the 
sacred  writings,  to  Bishops,  are  also  ascribed  to  Preshyters;  thus 
plainly-  establishing  the  identity  of  order,  as  well  as  of  name.  And 
finally, 


•'That  the  Christian  Church  was  organized  by  the  Apostles  after 
the  model  of  the  Jewish  Synagogue,  which  was  unquestionably 
Presbyterian  in  its  form. 

"If  these  four  positions  (he  says)  can  be  established,  there  will 
remain  no  doubt  on  any  candid  mind,  how  the  question  in  dispute 
ought  to  be  decided."     [Miller''s  Letters,  p.  28;] 

The  first  of  these  positions  contains  a  proposition  and  an  infer- 
ence. 

The  truth  of  the  proposition  is  granted.  It  is  true  that  Christ 
gave  but  one  commission  for  the  office  of  the  Gospel  ministry:  but 
the  inference  is  denied;  it  is  7iot  true  that  the  office  of  course  is 
one.  The  inference  is  contrary  to  the  plain  facts  of  the  New  Tes- 
tament. Without  going  further  into  the  controversy,  on  this  branch 
of  it,  than  is  necessary  for  the  purpose  of  showing  that  there  is 
more  than  one  office,  suffice  it  to  say  that,  besides  the  Apostolic 
office,  plain  directions  are  given  in  the  first  epistle  to  Timothy 
respecting  the  qualifications  of  bishops  or  presbyters  and  deacons; 
and  the  latter  are  mentioned  in  scripture  as  ministering  in  the 
word  and  baptizing. 

Thus  when,  in  consequence  of  the  great  persecution  of  the 
Church  at  Jerusalem,  the  disciples  were  scattered  abroad,  ^'Philip, 
(the  deacon,)  ivcnt  down  to  the  city  of  Samaria  and  preached  Christ 
unto  themy*  In  the  same  chapter  of  the  Acts  it  is  stated,  that 
Philip  also  preached  Jesus  to  the  /Ethiopean,  and  baptized  him.j 
The  same  Philip  is  in  another  place  called  an  evangclist,t  literally 
a  bearer  of  good  news,  or  of  the  Gospel. 

It  is  evident  therefore  that  there  were,  besides  the  apostolic,  at 
least  two  other  offices  in  the  ministry,  those  of  the  presbyters  and 
the  deacons;  and  the  matter  of  fact  is  opposed  to  the  truth  of  the 
inference  of  Dr.  Miller:  and  that  inference  being  the  point  upon 
which  his  whole  argument  tiirns  or  rests,  and  being  unfounded  and 
contrary  to  plain  facts,  the  argument  built  upon  it  falls  to  the 
ground. 

The  second  and  third  positions,  that  the  names,  bishop  and  elder, 
were  names  of  the  same  office,  no  one  disputes — it  is  not  even  the 
question  in  dispute — the  question  is  whether  or  not  there  l^as  in  the 
Church  in  those  times  an  office  superiour  to  these  presbyters  or 
bishops,  with  power  to  appoint  them,  to  receive  and  try  charges 

*Acts,  viii,  5.         fActs,  viii,  35-38.         tActs,  xsi,  8. 


8 

against  thera,  and  to  rebuke  and  reprove  them  publicly  if  they 
sinned. 

If  any  one  has  any  doubt  on  this  subject,  let  him  turn  to  the 
first  epistle  to  Timothy  and  see  what  power  he  had  over  these  pres- 
byters or  bishops. 

Paul  had  been  in  Ephesus  preaching  and  disputing  daily  for 
three  years,*  when  he  determined  to  go  to  Macedonia,  Greece,  Je- 
rusalem and  Rome;t  and  besought  Timothy,  his  constant  compan- 
ion for  several  years,t  to  abide  still  at  Ephesus  ;5  and  that  he  might 
know  how  he  ought  to  behave  or  conduct  himself  in  the  Church,  he 
wrote,  he  tells  him,|j  this  epistle.  In  it  he  gives  him  sundry  direc- 
tions as  to  doctrine,  and  as  to  his  conduct  towards  all  the  members 
of  the  Church,  male  and  female,  old  and  young,  rich  and  poor,  in 
and  out  of  office.  He  tells  him  what  kind  of  men  will  suit  for  the 
office  of  presbyter  and  what  for  that  of  deacon,**  and  warns  him  to 
lay  hands  suddenly  on  no  man ;\\  if  the  elders  rule  well,  they  were 
to  be  honoured;  if  they  were  accused,  he  was  not  to  receive  the 
accusation  without  two  or  three  witnesses,  and  if  they  sinned,  he 
was  to  rebuke  them  before  all,  that  othersIJ:  also  may  fear;  and 
Paul  charges  Timothy  Je/bre  God  and  the  Lord  Jesus  Christ,  and 
the  elect  Angels  to  observe  these  things,  without  preferring  one  be- 
fore another,  doing  nothing  by  partiality. \\ 

Here  Paul  manifestly  shows  that  Timothy  is  to  be  the  judge  and 
punisher  if  these  presbyters  sin;  but  if  Timothy  act  partially  there 
is  no  redress,  and  the  appeal  of  Paul  is  to  God,  there  being  no  hu- 
man authority  over  him  •.  and  seeing  that  his  charge  is  so  important, 
and  that  Timothy  is  but  a  young  man,  he  charges  him  solemnly 
several  times  to  do  his  duty,  and  uses  these  most  emphatic  words, 
"  /  give  thee  charge  in  the  sight  of  God,  who  quickeneth  all  things^ 
and  before  Christ  Jesv,s,  who  before  Pontius  Pilate  witnessed  a  good 
confession,  that  thou  keep  this  commandment  without  spot,  unrebuk- 

able,    UNTIL  THE  APPEARING  OF  OUK  LoKD  JeSUS  ChRIST."  ||  || 

It  will  subsequently  appear  that  there  is  evidence  in  the  Acts  to 
show  that  Tim.othy  continued  in  Ephesus  in  this  charge,  five  years 
and  a  half  at  least:  how  much  longer  is  uncertain. 

The  argument  of  Dr.  Miller  on  the  fourth  position  consists  of  an 
attempt  to  show  the  analogy   between  the  Christian  Church  and 

*Seo  Act.«,  xix,  particularly  vnrscs  8.  9,  10;  x\",  St.  f^^'^^^j  "'X-  21.  |Acts, 
xvi,  .%c.  §1.  Tim.  i,  3.  ||I.  Tim  iiii  14.  15.  *^I.  Tim.  iii.  \\l.T\m,\,'2.'2. 
JjiThe  rest:  ?eo  more  of  tins  hereafter.  «i^I.  Tim.  v,  17 — 21.  |||]I.  Tim.  vi, 
13,  14. 


9 

the  Jewish  Synagogue  with  respect  to  name,  mode  of  worsTiip, 
titles  of  oflicers,  their  character,  duties  and  powers,  and  the  mode 
T)f  ordaining  officers.  On  the  other  hand,  the  Episcopal  writers 
contend  that  the  analogy  is  stronger  between  the  Christian  Church 
and  the  Temple  worship,  its  officers,  &c;  and  for  this  they 
bring  the  most  express  declaration  of  the  Christian  Fathers.  Thus 
Jerome,  on  whose  evidence  Dr.  Miller  rests  with  great  confi- 
dence, asserting  that  it  is  decisive  in  his  favour,  on  this  point  says, 
**  We  know  that  what  Aaron  and  his  Sons  li-cre,  that  the  Bishop 
and  Presbyters  ttre."     [Epist.  ad  Nepot.  sec  Bowden,  vol.1,  p.  6.] 

It  is  however  useless  to  enter  upon  an  analogical  argument;  es- 
pecially as  it  involves  the  necessity  of  discussing  the  main  question 
in  order  to  settle  it,  and  the  main  question  cannot  be  decided  by 
the  decision  of  such  a  subordinate  one.  If  either  party  should  feel 
pressed  by  it,  they  could  not  be  satisfied  to  abide  by  a  decision 
unless  the  main  question  were  discussed. 

It  is  proposed  next  to  notice  some  statements  which  Dr.  Miller 
seems  to  consider  as  enough  to  settle  the  question.  He  says, 
"  The  scriptures  also  represent  presbyters  as  impowercd  to  ordaia 
and  as  actually  exercising  this  power.  Of  this  we  can  produce  at 
least  three  instances  of  the  most  decisive  kind. 

"The  first  is  recorded  in  Acts  xiii,  as  follows:  '  Now  there  were 
in  the  Church  that  was  at  Antioch,  certain  prophets  and  teachers, 
as  Barnabas  and  Simeon,  that  was  called  Niger,  and  Lucius  of 
Cyrene,  and  Manaen,  which  had  been  brought  up  with  Herod  the 
Tetrarch,  and  Saul.  As  they  ministered  to  the  Lord,  and  fasted,  . 
the  Holy  Ghost  said,  separate  me  Barnabas  and  Saul  for  the  work 
whereunto  I  have  called  them.  And  when  they  had  fasted  and 
prayed,  and  laid  hands  on  them,  they  sent  them  away.'  This  (he 
says)  is  the  most  ample  account  of  an  ordination  to  be  found  in 
Scripture;  and  it  is  an  account  which,  were  there  no  other,  would 
be  sufficient  to  decide  the  present  controversy  in  our  favour." 

It  is  proper  to  remark  here,  that  Dr.  Miller  does  not  make  any 
attempt  to  show  that  the  scriptures  represent  presbyters  as  impoic- 
ared  to  ordain  and  as  actuaJhj  exercising  the  power.  He  only 
brings  forward  certain  cases  which  he  represents  as  instances 
in  which  the  power  was  actually  exercised.  Dr.  Miller  may  have 
intended  nothing  more  than  this  in  the  expressions  above  men- 
tioned, but  it  is  proper  to  make  the  remark,  that  stating  the  cases  is 
all  he  has  done. 

B 


10 

With  respect  to  the  cases  brought  forward,  it  requires  nothing  more 
than  a  little  attention  to  tlie  history  of  Paul  and  Barnabas  in  the 
Acts  of  tlie  Anostles,  to  discover  that  the  ceremony  related  above 
was  not  an  ordination  to  the  ministry.  Paul  was  converted  at  or 
near  Oamascus,  and  gives  the  following  account  of  his  conversion  and 
call  to  the  ministry,  in  his  speech  before  King  Agrippa.  "  Where- 
upon as  I  went  to  Damascus,  with  authority  and  commission,  from 
the  chief  priests,  at  mid-day,  O  King,  I  saw  in  the  way  a  light 
from  Heaven,  above  the  brightness  of  the  sun,  shining  round  about 
mc  and  them  which  journeyed  with  me.  And  when  we  were  al 
fallen  to  the  ear.h,  I  heard  a  voice  speakiisg  unto  mo,  and  saying 
in  the  Plebrew  tongue,  Saul,  Saul,  why  persccuteth  thou  me?  It 
is  hard  for  thee  to  kick  ag-ainst  the  pricks.  And  I  saitl  who  art 
thou,  Lord?  And  he  said,  I  am  J'esus  whom  thou  persecutest. — 
But  rise  and  stand  upon  thy  feet:  for  I  have  appeared  unto  thee  for 
this  purpose,  to  make  thee  a  minister  and  a  avitness  both  of  these 
things  which  thou  hast  seen,  and  of  those  things  in  the  which  I  will 
appear  unto  thee;  delivering  tboe  from  the  people,  and  from  the 
Gentiles,  unto  v.hom  now  I  send  thee;  to  open  their  eyes  and  to 
turn  them  from  darkness  to  light,  and  from  the  power  of  Satan 
unto  God;  thnt  they  may  receive  forgiveness  of  sins,  and  inherit- 
ance among  them  wliich  are  sanctified,  by  faith  that  is  in  mo. 
Whereupon,  O  King  Agrippa,  I  was  not  disobedient  unto  the  Heav- 
enly vision:  but  showed  first  unto  them  of  Damascus,  and  at  Jeru- 
salem, and  throughout  all  the  coasts  of  Judea,  and  then  to  the 
Gentiles,  that  they  should  repent  and  turn  to  God,  and  do  works 
meet  tor  repentance.''     [Acts  xxvi,  PJ~20.] 

Luke  speaking  of  Paul's  conversion,  uses  language  to  the  same 
amount  with  the  latter  part  of  this  quotation.  He  says  of  Paul, 
"  And  istro'ighlway  (that  is,  immediately  after  his  conversion)  he 
preached  Chrht  in  the  Sijnaf^ognes,  that  he  is  the  Son  of  Gody — 
[Acts  ix,  20.] 

Paul,  in  his  epistle  to  the  Galatians,  speaking  of  this  same  impor- 
tant transaction,  says,  when  it  pleased  God  "^o  reveal  his  Son  in 
me,  that  I  might w.r.wii  him  a3iong  the  heathen  ;  immediitk- 
LY  I  conferred  not  with  fesh  and  blood:  neither  went  I  up  to  Jcrusa 
lem  to  tlienr  ■wnirii  were  Apostles  hefoue  me;  Imt  I  ircnt  into 
Arabia,  and  returned  again  unto  Duniascu.t.  Then  afirr  three 
YEARS,  7  wev.t  lip  to  Jerusalem  to  see  Peter,  and  abode  with  him  ff- 
teen  day.^.     Bui  other  of  the  Apostles  saip  I  none,  save  Janxs  tht. 


11 

TjOi'(rs  brother.  Now,  the  thing.'!  ti-hich  I  write  unto  you,  behold, 
before  God,  I  lie  not.  Afterwards  I  came  into  the  regions  of  Syria 
and  Cilicia;  and  was  unknown  by  Jace  unto  the  Churches  of  Jvdea 
which  were  in  Christ:  but  they  had  heard  only,  that  he  which  per- 
secuted us  in  times  past,  noro  j)reacheth  the  faith  which  once  he 
destroyed.  And  they  glorified  God  in  me.  Then  fourteen  years 
AFTER,  /  went  up  AGAIN  to  Jcrusalcm  with  Barnabas,  and  took 
Titus  with  me  also.''''     [(xal.  i,  15 — 24,  ii,  1.] 

Here  wc  find  Paul,  wiiilc  journeying  to  Damascus  to  destroy  the 
disciples,  suddenly  arrcsUMl,  convinced  of  iiis  error,  converted  to 
God,  sent  immcd'iately  to  the  Gentiles,  to  open  their  eyes  and  to  turn 
ihem  from  the  power  of  Satan  to  God,  straightway  preaciiing  to  them 
that  Christ  was  the  Son  of  God,  (irst  in  Damascus,  and  afterwards 
in  xirabia,  the  regions  of  Syria  and  Cilicia,  and  linally  going  to  Je- 
rusalem, fourteen  years  after  his  first  visit  to  that  city  to  see  Peter, 
and  seventeen  years  after  his  conversion,  hi  company  with  Bar- 
nabas. 

Let  us  now  see  wiiere  he  met  with  Barnabas^  and  what  the  em- 
ployment of  the  latter  had  been. 

Barnabas  is  first  mentioned  in  the  Acts  of  the  Apostles  in  the 
foilovving  manner:  "  Neither  was  there  any  among  them  that  lacked  : 
for  as  many  as  were  possessor.'?  of  lands  or  houses  sold  them,  and 
brought  the  prices  of  the  things  iliat  were  sold,  and  laid  them  doitm  at 
the  Apostles'' feet:  and  distribution  was  made  unto  every  man  accor- 
ding as  he  had  need.  And  Jo.scs,  who  by  the  Apostles  was  surnarned. 
Barnabas,  (which  is,  being  interpreted.  The  Son  of  Consolation,)  a 
Lenite,  and  of  the  country  of  Cyprus,  having  land,  sold  it,  and 
brought  the  money,  and  laid  it  at  the  Apostles''  feet.'''  [vVcts  iv,  34  37.) 
When  some  years  afterwards,  Paul  first  went  to  Jerusalem  af- 
ter his  conversion,  ^'he  assayed  to  join  himself  to  the  disciples:  but 
they  were  all  afraid,  of  him,  and  believed  not  that  he  zcas  a  disciple. 
But  B\RXABAS  took  him,  and  brought  kirn  to  the  Apostles,  and  de- 
clared unto  them  how  he  had  seen  the  Lord  ;"  S^c.  [Acts  ix,  20,27.] 
and  they  then  received  Paul.  Some  time  after  that,  the  Church  at 
Jerusalem  having  heard  that  of  the  Gentiles  at  Antioch,  "  a  great 
number  believed  and  turned  to  the  Lord,"'  "  sent  forth  Bakxaisas  thai 
he  should  go  as  far  as  Antioch.  Who  when  he  came,  and  had  seen  the 
grace  of  God,  was  glad,  and  exhorted  thcin  all  that  with  purpose  of 
heart  they  would  cleave  unto  the  Lord.  For  he  teas  a  good  man,  and 
full  of  the  Holy  Ghost  and  of f<!lth .  and  much  jKople  ivas  added  unto 


12 

ike  Lord.  Barnabas  finding  the  prospects  so  favourahle  in  Antiochf 
went  to  Tarsus,  to  seek  Saul:  and  when  he  had  found  him,  he  brought 
him  unto  Antioch.  And  it  came  to  pass,  that  a  whole  year  thev 
assembled  themselves  with  the  Churcfi,  and  taught  viuch. people. 
And  the  disciples  iverc  called  Christians  first  in  Antioch.  And  in 
those  days  came  prophets  from  Jerusalem  unto  Antioch.  And  there 
stood  up  one  of  them  named  Agabus,  and  signified  by  the  Spirit,  that 
there  should  be  great  dearth  throughout  all  the  world:  which  came  to 
pass  in  the  days  of  Claudius  Ccesar.  Then  the  disciples,  every  man 
according  to  his  ability,  determined  to  send  relief  unto  the  brethren. 
which  dwelt  in  Judca:  ichich  also  they  did,  and  sent  it  to  the  elders 
by  the  hands  of  Barnabas  and  Saviy    [Acts  xi,  21-^30.] 

And  then  it  was  that  Saul  or  Paul,  as  he  states  in  his  epistle  to 
the  Gahitians,  went  again  to  Jerusalem  7vith  Barnabas.  [Gal.  ii,  1.] 
While  Paul  and  Barnabas  were  in  Jerusalem,  they  had  a  confer- 
ence with  the  Apostles  James,  Peter  and  John— and  Paul  tells  us, 
in  his  epistle  to  the  Galatians,  that  "  When  James,  Cephas  (or  Pe- 
ter) and  John,  who  seemed  to  be  pillars,  perceived  the  grace  that  was 
given  unto  me,  they  gave  to  vie  and  Barnabas  the  right  hands  of  fel- 
loioship;  that  we  should  go  unto  the  heathen  and  they  unto  the  Cir- 
cumcision.''' "  And  Barnabas  and  Saul  returned  from  Jerusalem, 
when  they  had  fulfilled  their  ministry,  and  took  with  them  John, 
whose  .surname  xcas  Mark.^''    [Gal.  ii,  9. — Acts  xii,  25.] 

After  their  return  to  Antioch,  it  is  not  said  how  long,  at  least  se- 
venteen years  after  Paul  had  been  preaching  the  gospel,  occurred 
the  transaction  related  in  the  beginning  of  the  13th  chapter  of  the 
Acts,  which  Dr.  Miller  calls  the  ordination  of  Paul  and  Barnabas: 
Now  there  were  in  the  Church  that  was  at  Antioch,  certain  prophets 
and  teachers,  as  Barnabas,  and  Siyneon  that  was  called  Niger,  and 
Lucius  of  Cyrene,  and  Manaen,  which  had  been  brought  up  with 
Herod  the  Tetrarch,  and  Saul.  As  they  ministered  to  the  Lord,  and 
fasted,  the  Holy  Ghost  said.  Separate  me  Barnabas  and  Saul  for  the 
work  whereunto  I  hnve  called  them.  And  when  they  had  fasted  and 
prayed,  and  laid  their  hands  on  them,  they  sent  them  away. 

The  language  of  the  Holy  Spirit  here  is,  separate  me  Barnabas 
and  Saul  for  the  work  wiiereitnto  i  have  called  them.  Cer- 
tainly not  for  the  work  of  the  ministry.  The  Lord  Jesus  Christ 
had  called  Paul  to  that  Avork  at  least  seventeen  years  before,  (see 
pages  10, 11)  ;  and  Barnabas  had  been  occupied  in  the  same  way  for 
aeveral  years,  the  latter  part  of  the  time  in  conne.\ion  with  Paulj 


13 

and  when  they  were  in  Jerusalem  together,  the  Apostles  James, 
Peter  and  John,  had  agreed  with  Paul  and  Barnabas,  that  the  for- 
mer should  go  to  the  Jews,  the  latter  to  the  Gentiles,  (see  page  12.) 
It  is  only  necessary  to  read  the  13th  and  14th  chapters  of  the  Acts 
with  attention,  in  order  to  ascertain  what  work  it  was  they  were 
then  called  to  do.  They  immediately  went  on  a  tour  through  sev- 
eral countries  of  Asia  and  Islands  of  the  Mediterranean  sea,  and  af- 
ter having  traversed  them,  preaching  the  Gospel  for  a  considerable 
time,  they  returned  "  to  Antioch,  from  whence  they  had  been  recom- 
mended to  the  grace  of  God  for  the  icork  which  they  fulfil- 
liED."     [Acts  xiv,  26.]/ 

There  are  two  remarks  to  be  made  on  this  passage : 

1.  The  ceremony  performed  at  Antioch,  before  their  departure, 
is  here  called  a  recommendation  to  the  grace  of  God:  Now,  if  this 
be  an  ordination,  then  was  Paul  again  ordained  some  short  time  af- 
terwards, on  setting  out  on  a  similar  tour  through  the  country  to 
visit  the  Churches:  "And  Paul  chose  Silas,  and  departed,  being 
recommended  by  the  brethren  to  the  grace  of  God.  And  he  went 
through  Syria  and  Cilicia,  confirming  the  Churches."  [Acts  xv, 
40,  41.] 

2,  It  is  said  in  the  passage  above  quoted,  that  they  had  fulfilled  the 
tvork  for  which  they  had  been  recommended  to  the  grace  of  God.  This 
work  was,  therefore,  certainly  not  that  of  the  ministry:  that  they 
had  not  fulfilled :  they  continued  long  afterwards  in  it,  and  Paul 
died  a  martyr  to  the  cause. 

Stress  has  likewise  been  laid  on  the  laying  on  of  hands  on  this 
occasion.  That  ceremony  was  performed  on  many  other  occasions 
besides  ordination,  Paul  laid  his  hands  on  twelve  disciples  whom  he 
found  at  Ephesus,  immediately  after  baptizing  them,  and  they  receiv- 
ed the  Holy  Ghost.  [Acts  xix,6.]  Peter  and  John  laid  their  hands 
on  the  new  disciples  in  Samaria,  and  they  received  the  Holy  Ghost; 
and  some  of  these  were  women.  [Acts  viii,  12  and  14  to  17  com- 
pared.] And  long  before  this,  Ananias,  by  the  express  command 
of  God,  laid  his  hands  on  Saul  or  Paul,  while  sitting  blind  in  Da- 
mascus, and  he  received  the  Holy  Ghost.     [Acts  ix,  17.] 

These  several  considerations  render  it  manifest  that  this  was 
not  an  ordination.  But  even  if  it  could  be  shown  to  be  so,  it  would 
remain  to  be  proved  that  the  persons  ordaining  were  presbyters,  be- 
fore Dr.  Miller  could  derive  any  benefit  from  the  case.  This  can- 
not be  done.     There  were  five  persons  concerned,  including  Paul 


14 

and  Barnabas.  They  are  called  prophets  and  teachers.  These 
words  are  not  used  in  scripture  as  names  of  office.  They  arc  so 
general  in  their  nature  as  to  embrace  all  the  orders.  Private  Chris- 
tians were  sometimes  thus  employed;  [Actsxix,  6.xx,9.]  Our  Sa- 
viour was  a  prophet  and  teacher;  [John  iii,  2.]  Of  the  persons 
name<l  in  the  transaction  in  question,  one  (Paul)  was  sent  to  the 
Gentiles,  to  open  their  eyes  and  turn  them  from  the  power  of  Satan 
to  God,  seventeen  years  before  that  time  ;  another  (Barnabas)  had 
been  for  some  time  -engaged  witli  Paul  in  the  same  work :  they  had 
both,  before  that  time,  in  a  conference  with  the  Apostles  James, 
Peter  and  John,  at  Jerusalem,  agreed  with  them  to  divide,  as  it 
were,  mankind  among  them ;  the  Apostles  James,  Peter  and  John 
ooing  to  the  Jews,  and  the  Apostles  Barnabas  and  Paul  going  to  the 
Gentiles.  Here  then  two  of  these  five  prophets  and  teachers,  were 
Apostles — what  the  other  three  were  wc  do  not  know  : '  we  do 
know  however,  that  they  were  not  superior  to  Paul  and  Barnabas. 
Another  consideration  is,  that  the  order  of  Apostles  must  com- 
mence without  laying  on  of  hands  by  apostolic  men.  The  first  vmsl 
derive  their  authority  from  God  alone.  Paul  did  so.  He  tells  us 
expressly,  that  he  was  "  an  Apostle  :sot  of  men,  nor  by  man, 
BUT  BY  Jesus  Christ,  ano  God  the  Father,"  [Gal.  i,  1,] — and 
that  the    Apostles,  while  he   was  in  Jerusalem   "jn  confeRexce, 

ADDED    NOTJUXG    TO    HIJI."    [Gal.  il,  ().] 

"  The  second  instance  of  an  ordination  performed  by  Presbyters, 
(says  Dr.  Miller,)  is  that  of  Tbnoiluj,  which  is  spoken  of  by  the  Apos- 
tle Paul,  in  the  following  terms :  '  Neglect  not  the  gift  that  is  in  thee, 
which  was  given  thee  by  prophecy,  Avith  the  laying  on  of  the  hands  of 
the  Presbytery.'  [1.  Timothy  iv,  14.]  All  ogree,  (he  sayi-)  that  the 
Aoostle  is  here  speaking  of  Timothy's  ordination;  and  this  ordina- 
tion is  expressly  said  to  have  been  performed  with  the  laying  on  of 
(he  hands  of  the  Prcshytcry—  that  i;-;,  of  the  Eldership,  or  a  council 
<A  PrcsbyfersP     [Miller's  Letters,  p.  53.] 

It  is  obvious  indeed  in  the  passage  quoted,  that  the  gift  is  said  to 
liave  been  given  by  phrophrjcy  and  wilk  the  laying  on  of  the  hands 
of  the  presbytery.  By  prophecy  of  whom?  In  the  second  epistle 
to  Tim.  i,  G,  it  is  said  that  the  gift  was  in  Timothy  by  putiiiig  on 
of  the  hands  of  Paul.  Paul  therelbre  by  prophecy  and  uv  laying 
on  his  hands  ordained  Timothy,  as  he  had  before  done  in  many  in- 
stances [Acts  xiv,  23.]  in  company  with  Barnabas,  without  menr 
tioij  of  the  laying  ^>.'i  of  \\\2  hands  uf  presbyters. 


15 

Of  the  reference  to  the  precise  meaning  of  the  words  hy  and 
with,  in  this  case,  in  order  to  understand  the  passage,  Dr.  IMiller 
speaks  very  contemptuously.  But  I  know  no  other  way  of  getting 
at  the  meaning,  than  by  weighing  well  the  signification  of  tho 
words  in  which  it  is  conveyed.  It  is  to  be  observed  that  in  (he 
Greek,  the  wordoiA  precedes  both  the  words  which  signify  prophe- 
cy and  hands,  and  the  word  sieta  precedes  the  word  which  signi- 
fies presbytery.  What  was  this  difference  for,  if  it  was  not  to  ex- 
press a  difference?  The  word  dia  signifies  by;  the  word  meta 
signifies  rdth,  or  together  with.  There  is  no  other  signification 
given  of  meta,  in  the  folio  Lexicon  of  Scapula,  when  it  is  used 
with  the  genitive  case,  as  is  done  in  the  passage  in  question. 

The  plain  meaning  is  therefore,  that  the  gift  was  communicated 
by  Paul,  by  phrophecy  and  by  laying  on  his  hands,  together  with 
the  laying  on  the  hands  of  the  presbytery  j  and  this  is  the  mode 
in  which  the  ceremony  of  ordination  of  presbyters  is  performed  iu 
the  church  at  this  day.  The  office  is  conferred  by  the  bishop  by 
the  laying  on  of  his  hands,  the  presbyters  laying  on  their  hands 
together  with  his.  It  is  therefore  evidently  absurd  to  insist  upon 
this  case  as  decisive  of  the  question,  as  Dr.  Miller  has  done;  es- 
pecially as  the  construction  he  puts  upon  it,  compels  him  to  trans- 
late different  Greek  words  dia  and  meta,  by  the  same  English 
word  by;  when  the  use  of  the  two  different  words  in  the  same  sen- 
tence, shows  that  a  difference  was  intended.  If  Paul  had  intended 
no  difference,  he  would  have  said,  JSi''eglect  not  the  gift  that  is  in 
thee,  which  was  given  thee  by  prophecy  and  the  laying  on  of  the 
hands  of  the  presbytery. 

The  last  instance  mentioned  by  Dr.  Miller,  as  a  presbyterian 
ordination  of  the  most  decisive  kind,  "is  that  of  Paul  and  Bakna- 
i?AS,  who,  after  having  been  regularly  set  apart  to  the  work  of  the 
ministry  themselves,  proceeded  through  the  cities  of  Lystra,  Iconi- 
uin,  «^c.  ^nd  when  they  had  ordained  them  Elders  in  every  cluirch, 
and  had  prayed  with  fasting,  they  commended  them  to  the  Lord, 
on  icliom  they  had  believed.  Our  adversaries  (says  Dr.  Miller) 
will  perhaps  say,  that  Paul  alone  performed  these  ordinations,  in 
his  Apostolic  or  episcopal  character;  and  that  Babnabas  only  laid 
on  hands  to  express  his  approbation  of  what  Paul  did.""  [Miller's 
Letters,  p.  59.] 

Dr.  Miller  here  insinuates  that  the  Episcopalians  must  admit 
that  Barnabas  was  notiiing  riiore  than  a  presbyter,  and  therefore 


1& 

they  will  perhaps  say  that  Paul  alone  performed  tliese  ordinations,* 
and  that  Barnabas  only  laid  on  his  hands  to  express  his  approba- 
tion as  a  presbyter,  of  what  Paul  did.  Truth  will  not  however, 
allow  them  to  admit  this  of  Barnabas:  they  certainly  will  not  call 
him  any  thing  less  than  an  Apostle,  when  he  is  in  the  Acts  called 
an  Apostle,  and  together  with  Paul  exercised,  as  fully  as  he  did, 
the  Apostolic  office.  This  cannot  be  reasonably  questioned  after 
reading  the  history  of  Barnabas;  his  constant  connexion  and  fel- 
lowship with  Paul ;  his  receiving  with  Paul  the  right  hand  o{  fellow- 
ship from  the  Apostles  James,  Peter  and  John  in  Jerusalem,  and 
the  agreement  that  James,  Peter  and  John  should  go  to  the  Jews, 
and  Barnabas  and  Paul  to  the  Gentiles;  the  extensive  travels  of 
Barnabas  and  Paul  through  Asia  preaching  to  the  Gentiles,  related 
in  the  11th  to  the  15th  chapters  of  the  Acts,  in  the  14th  and  15th 
verses  of  the  14th  chapter  of  which,  we  read  as  follows;  "Which 
when  the  Jpostles  Barnabas  and  Paul,  heard  of,  they  rent  their 
clothes,  and  ran  in  among  the  people,  crying  out,  and  saying. 
Sirs,  why  do  ye  these  things?''''  [Acts,  xiv,  14,  15.]  Here  Bar- 
nabas is  called  an  Apostle  by  Luke,  the  writer  of  the  Acts.  Dr. 
Miller,  indeed,  makes  an  attempt  to  shew  that  Barnabas  was  only 
a  messenger  and  that  he  is  called  Apostle  in  a  vague  sense.  No 
more  need  be  said  of  this  attempt,  desperate  it  surely  may  be 
called,  than  this,  that  whatever  Paul  was  Barnabas  must  have 
been ;  the  words  of  scripture  arc,  the  ApOstles  Paul  and  Bar- 
nabas. So  much  for  these  three  cases,  represented  by  Dr^  Miller 
as  instances  of  ordination  by  presbytsrs  "of  the  most  decisive 
kind." 

It  is  proposed  next  to  show  in  what  manner  Dr.  Miller  has  an- 
swered some  arguments  of  the  Episcopalian  writers.  It  is  not  my 
purpose  to  go  through  these  arguments  one  by  one.  That  would  occu- 
py more  space  and  time  than  I  have  to  devote  just  now  to  this  subject. 
It  is  only  intended  to  give  the  reader  a  specimen  of  the  manner  in 
which  Dr.  Miller  is  compelled  to  proceed  in  order  to  sustain  the 
cause  he  is  contending  for. 

One  of  the  arguments  of  the  Episcopalian  writers  is.  Dr.  Miller 
states,  "That  the  Apostles,  while  they  lived,  held  a  station  in  the 
Church  superior  to  all  other  ministers;  that  Bishops  are  the  proper 
successors  of  the  Apostles;  and  that  they  hold  a  corresponding  su- 
periority of  character  and  office,"  Of  this  he  says,  "If  this  argu- 
ment be  examined,  it  will  be  found  to  have  no  other  force  than  that 


17 

ivhich  consists  in  a  mere  gratuitous  assertion  of  the  point  to  be 
proved."     [Miller's  Letters,  p.  88.] 

"Accordingly  (he  says)  when  we  ask  those  who  adduce  this  argu- 
ment, whence  they  derive  the  idea  that  diocesan  Bishops  peculiarly 
succeed  the  Apostles  in  their  Apostolic  character,  (for  this  suppo- 
sition alone  is  to  their  purpose,)  they  refer  us  to  no  passages  of 
Scripture  asserting  or  even  hinting  it;  but  to  some  vague  sugges- 
tions and  allusions  of  a  few  of  the  early  fathers."  [Miller''s  Let- 
ters, p.  90.] 

1.  Dr.  Miller  says,  they  refer  us  to  no  passages  of  Scripture 
asserting  or  even  hinting  that  diocesan  Bishops  peculiarly  suc- 
ceed the  Apostles  in  their  apostolic  character. 

How  can  the  scripture  assert  before-hand  that  a  thing  is  done? 
(that  they  succeed,  in  the  present  tense.)  What  Episcopalians  there- 
fore would  be  simple  enough  to  expect  to  find  a  passage  in  scripture, 
asserting  that  the  Bishops  do  succeed  the  Apostles  in  their  Apostol- 
ic office?  In  the  nature  of  things  they  can  only  show  that  the  scrip- 
tures ascribe  certain  powers  to  the  heads  of  the  Churches.  We 
must  look  to  the  subsequent  records  of  the  Chux'ch  for  knowledge 
of  what  followed  tho  time  of  tlic  Apostles;  and  in  them  we  find 
that  these  powers  have  been  exercised  by  the  Bishops  throughout 
the  world  ever  since — and  that  there  is  no  departure  from  this,  in 
any  quarter  of  the  world  except  among  the  followers  of  a  few  who 
broke  off  from  the  Church,  and,  not  having  that  Episcopal  ordina- 
tion which  to  this  period  was  universal  in  the  Church,  which 
they  had  themselves  always  revered,  which  had  given  them  all  the 
authority  they  possessed,  made  up  their  mind  to  do  without  it,  and 
perpetuate  their  party  by  ordaining  others,  alleging,  in  justifica- 
tion of  themselves  for  this  known  and  acknowledged  departure  from 
the  practice  of  the  Church,  the  necessity  of  the  case. 

2.  Dr.  Miller  further  says,  they  refer  us  ^Ho  some  vague  sug- 
gestions and  allusions  of  a  few  of  the  early  Fathers.'"'  [Miller's 
Letters,  p.  90.] 

As  a  specimen  of  what  Dr.  Miller  calls  vague  3uggesUons  and 
allusions,  let  the  reader  turn  to  the  appendix  to  these  pages,  and 
take  a  look  at  the  epistles  of  Ignatius,  one  of  the  disciples  of  John, 
who  was  thrown  into  the  amphitheatre  at  Rome  by  the  order  of  the 
emperor  Trajan,  and  devoured  by  lions,  after  forty  years  of  ser- 
vice in  the  Church,  because  he  would  not  deny  the  Saviour.  Being 
acquainted  personally  with  some  of  the  Apostles,  and  the  disciple 

G 


18 

of  one  of  them,  ho  certainly  knew  the  order  of  the  Church.  He 
writes  in  very  intelligible  terms  and  does  not  make  a  jew  vague 
suggestions  and  allusions.  Nothing  can  be  more  clear  and  dis- 
tinct than  his  language.  lie  mcsntions,  in  the  course  of  his  epis- 
tles to  the  Christians  of  Ej)hesus,  Magnesia,  Tralles,  Philadelphia 
and  Smyrna,  and  to  Polycarp,  the  different  orders  of  ministers  in 
the  Church  above  thirty  times;  of  which  twenty -nine  passages  are 
contained  in  the  epiijtles  in  the  appendix,  printed  in  Italic  letters. 
In  every  instance  the  Bishop  is  mentioned  in  such  terms  as  show 
that  he  was  the  only  one  in  the  Church  addressed;  and  some  of  the 
cities  in  which  these  Churches  were,  were  very  populous,  with 
great  numbers  of  Christians.  Thus  the  Church  at  Ephesus  was 
very  large  more  than  fifty  years  before  this  epistle  was  written. 

In  twelve  of  these  passages,  the  Bishop  is  mentioned  alone,  viz. 
in  the  1st,  2nd,  5th  and  Gth  sections  of  the  epistle  to  the  Ephesians; 
in  the  4th  of  that  to  the  Magnesians;  in  the  2nd  and  7th  of  that  to 
the  Trallians;  in  the  1st,  3rd,  7th  and  8th  of  that  to  the  Phila- 
delphians;  and  in  the  9th  of  that  to  the    Suiy means. 

In  these  passages  the  Bishop  is  represented  as  chief  or  principal 
in  the  Church,  over  all,  without  whose  coneent  nothing  is  to  be 
done;  particularly  in  the  first  Italic  lines  in  the  2nd  and  7th  sec- 
tions of  the  epistle  to  the  Trallians;  in  the  first  Italic  lines  of  the 
3rd  section,  and  the  last  of  the  7th  section  of  the  epistle  to  the 
Philadciphians;  and  in  the  Italic  lines  in  the  9th  section  of  the 
epistle  to  the  Smyrneans.  There  is,  however,  very  little  choice^ 
if  we  except  the  1st  and  2nd  sections  to  the  Ephesians  and  the  1st 
and  3rd  to  the  Philadciphians. 

The  presbyters  are  not  ujcntioncd  at  all  except  in  connexion  witlt- 
the  Bishop. 

Thoy  are  mentioned  together  seventeen  times  in  the  epistles  in 
the  appendix.  In  eight  passages  the  language  shows,  in  the  clear- 
est manner,  the  inferiority  and  subordination  of  the  presbyters;  viz, 
in  the  Italic  lines  of  the  4th  section  of  the  epistle  to  the  Ephesians; 
of  the  3rd  and  Gth  to  the  Magnesians;  of  tho  2nd,  3rd  and  12th  to 
the  Trallians;  of  the 4th  to  the  Philadelphians;  and  of  the  8ih  to 
the  Smyrneans:  and  in  the  other  seven  instances  the  Presby^.ers  are 
invariably  mentioned  second  to  the  Bishop,  and  the  deacons,  when 
they  are  mentioned  with  the  rest,  third  in  order  (in  every  instance 
except  one)  which  happens  seven  times  in  the  epistles  in  the  ap- 
pendix,    [Sec  the  appendix  for  these  statements.] 


19 

Language  cannot  easily  be  devised  to  express  more  strongly  than 
these  passages  in  Italics,  that  the  Bishop  is  chief  in  the  Church, 
the  source  of  ail  authority,  without  whose  consent  nothing  is  to  be 
done;  that  the  presbyters  are  subordinate  to  him,  derive  their  au- 
thority from  him,  are  bound  to  reverence  him  and  under  a  special 
obligation,  more  than  others,  to  refresh  him  or  support  him;  that 
the  deacons  are  third  in  oflice,  and  are  ministers  of  the  word  of 
God,  ambassadors  of  God,  &lc.  [Appendix,  see  epistle  to  the  Mag- 
nesians,  section  6;  Trallians,  sect,  2;  Philadelphians,  sect.  4,  10, 
11;  and   to   the   Smyrneans  sect,   12.]  and   lastly  that  mithout 

THESE    THREE  ORDERS  THERE  IS  SO  CHURCH.       (Appcudix,  Cpistlc  tO 

the  Trallians,  sect,  3.) 

Dr.  Miller  goes  on  to  observe,  after  speaking  of  the  vague  sug- 
gestions and  allusions  of  a  few  early  Fathers,  "Several  of  them 
expressly  represent  Presbyters  as  the  successors  of  the  Apostles. 
Among  others,  Ignatius,  than  w  hom  no  Father  is  more  highly  es- 
teemed, or  more  frequently  quoted  as  an  authority  by  Episcopali- 
ans, generally  represents  Presbyters  as  standing  in  the  place  of  the 
Apostles."  (Miller's  Letters,  p.  90.)  The  reader  may  easily  deter- 
mine  how  far  this  assertion  is  correct  by  turning  to  the  passages  in 
Italic  letters  in  the  appendix  to  these  pages. 

Dr.  Miller  goes  on  to  support  this  assertion  respecting  Ignatius's 
sentiments,  by  some  quotations  from  his  epistles.  He  says,  "The 
following  quotations  are  from  his  far-famed  Epistles.  "The  Pres- 
byters succeed  in  the  place  of  the  bench  of  the  Apostles." 

These  words  are  taken  from  the  6th  section  of  the  epistle  to  the 
Magnesians,  and  are  detached  from  their  connexion  with  what  pre- 
cedes and  follows  them.  Take  the  whole  together  and  the  meaning 
is  precisely  the  reverse  of  that  which  Dr.  Miller  represents  it  to 
be.  The  whole  passage  runs  thus,  the  wor'^.s  in  Italics  and  inclosed 
in  a  parenthesis  being  those  only  which  Dr.  Miller  quotes;  "Foras- 
much therefore  as  I  have  in  the  persons  before  mentioned,  seen  all 
of  you  in  faith  and  charity;  I  exhort'^you  that  ye  study  to  do  all 
things  in  a  divine  concord :  your  Bishoi'  presiding  in  the  place  op 
God,  (your  Presbyters  in  the  place  of  the  council  of  the  Apostles;) 
AND  your  Deacons  most  dear  to  me,  being  entrusted  with  the 
3IINISTRY  OF  Jesus  Christ;  who  was  with  the  Father  before  all 
ages,  and  appeared  in  the  end  to  us."  [See  the  appendix,  epistle 
to  the  Magnesians,  6th  section.] 

Dr.  Miller's  next  quotation  is  in  the  following  words:  "In  like 


30 

manner  let  all  reverence  the  Deacons  as  Jesus  Christ,  and  the 
Bishop  as  the  Falher,  and  the  Presbyters  as  the  sanhedrim  of  God, 
and  college  of  the  Apostles." 

This  passage  is  found  in  the  3rd  section  of  the  epistle  to  the 
Trallians. 

If  these  passages  represent  the  Presbyters  as  standin-^-  in  the 
place  of  the  Apostles,  they  place  the  Bishop  as  ftir  above  tliem  a* 
he  could  by  any  language  be  represented  to  be. 

Dr.  Miller  has  not  quoted  a  lev/  words  which,  in  the  passage 
quoted  last,  immediately  follow  the  word  Apostles:  viz.  "  without 
THESE  THERE  IS  !vo  CHURCH."  These  words  throw  a  blaze  of  light 
on  the  subject.  It  must  be  remembered,  that  Dr.  Miller  is  contend- 
ing for  the  Presbyterian  doctrine,  that  there  is  hut  one  order  of  min- 
isters and  that  this  order,  viz.  the  Pi'csbyters  are  the  successors  of 
the  Apostles,  authorized  by  the  same  commission  and  standing  on 
a  footing  of  official  equality  with  those  to  whom  it  v/as  originally 
delivered,  so  far  as  their  office  was  ordinary  and  perpetual :  on  the 
contrary,  that  the  Episcopalian  doctrine  is  that  there  are  three  orders 
of  ministers  of  which  the  Presbyter  is  the  second,  the  Bishop  being 
his  superior.  The  words  omitted,  viz.  without  these  there  is  no 
Church,  show  that  there  were  three  orders.  These  what  t  These 
three  orders  just  named  in  the  fore  part  of  the  quotation,  viz.  the 
Bishop,  the  Presbyters,  and  the  Deacons.  \\'itJ:iout  these  there  is 
no  Church;  and  of  these  the  Bishop  is  the  chief,  not  the  Presby- 
ters: for  if  the  words  be  considered  as  "representing  the  presby- 
ters as  standing  in  the  place  of  the  Apostles,"  they  represent  the 
Bishop  as  standing  in  the  place  of  God.  It  is  e v  idcnt  that  Dr.  Miller 
represents  Ignatius  as  meaning  what  he  never  intended  to  sa}- — 
what  he  has  not  said — and  the  very  oppcsite  of  w  hat  he  obviously 
has  repeatedly  said. 

Dr.  Miller's  next  quotation  is  in  these  words:  "  Be  subject  to 
your  Presbyters  as  to  the  Apostles  of  Jesus  Christ  our  hope." 

This  passage  is  found  in  the  second  section  of  Ignatius's  epistle 
to  the  Trallians;  and  is  detached  from  its  connexion  with  the  words 
which  precede  and  follow  it.  Take  the  whole  passage  and  the  mean- 
ing is  as  ditlerent  as  it  well  can  be.  The  whole  passage  runs  thus, 
the  words  in  Italics,  inclosed  as  before,  being  those  which  Dr.  Miller 
quotes:  "It  is  therefore  necessary,  THAT  as  ye  do,  so  waTiiouT 
YOUR  Bishop  you  should  do  nothing:  also  [be  ye  subject  to  your 
Presbyters,  as  to  the  ^flposllcs  of  Jesus  Christ  our  hope;'}  in  whom 


21 

ii'wc  walk,  we  shall  be  found  in  him.  The  deacons  also,  as  bein^ 
the  ministers  ot'thc  mysteries  of  Jesus  Christ,  must  by  all  means 
please  all.  For  they  are  not  the  ministers  of  meat  and  drink,  but 
of  the  Church  of  God."  [See  Appendix,  2d  section  of  the  epistle 
to  the  Trallians.] 

It  is  evident  that  here  also  Ignatius  is  represented  as  saying  what 
he  does  not  say,  and  as  meaning  what  he  never  intended. 

Dr.  Miller's  next  quotation  is  as  follows:  "  Follow  the  Presby- 
tery as  the  Apostles." 

This  passage  is  taken  from  the  8th  section  of  Ignatius's  epistle  to 
the  Smyrneans,  and  does  not  stand  there  in  the  order  the  words  are 
quoted.  The  passage  runs  thus:  viz.  "  See  that  ye  all  [follow] 
YOUR  BisHoi',  AS  Jesus  Christ,  the  Father  :  A?iD  [the  Presbyte- 
ry, as  the  Jpostles.^^]  The  words  in  small  capitals  are  omitted, 
those  only  in  Italics,  and  inclosed  as  before,  are  quoted  by  Dr.  Mil- 
ler. Read  the  words  in  Italics  without  those  in  small  capitals,  and 
the  passage  runs  precisely  as  Dr.  ]VIiller  has  quoted  it;  and  it  has, 
to  the  ear,  the  appearance  of  supporting  his  doctrine.  Read  the 
whole  as  Ignatius  wrote  it,  and  the  conviction  is  irresistible  that 
his  meaning  was  not  what  Dr.  Miller  represents  it  to  be. 

Dr.  Miller  proceeds  in  his  foui'th  letter,  to  make  some  extracts 
from  Ignatius,  which  he  prefaces  with  the  following  observations: 
"I  will  venture  to  athrm,  that  instead  of  yielding  to  the  cause  of 
diocesan  Episcopacy,  that  cflicient  support  which  is  imagined,  they 
do  not  contain  a.  single  sentence  which  can  be  construed  in  its  favour  j 
but  on  the  contrary,  much  which  can  only  be  reconciled  with  the 
primitive,  parochial  Episcopacy,  or  Presbyterian  government,  so 
evidently  portrayed  in  scripture,  and  so  particularly  defined  in  my 
first  letter."  [The  words  in  Italics  are  thus  printed  in  Miller's  Letters.] 

"  The  following  extracts  from  these  epistles,  are  among  the  strong- 
est quoted  by  Episcopal  v/riters  in  support  of  their  cause."* 
(Miller's  Letters,  p.  140.)  At  the  close  of  these  extracts,  he  makes 
some  observations  which  end  with  the  following  words:  "I have 
been  thus  particular  in  attending  to  the  testimony  of  Ignatius,  be- 
cause the  advocates  of  prelacy  have  always  considered  him  as  more 
decidedly  in  their  favour  than  any  other  Father,  and  have  contended 
for  the  genuineness  of  his  writings  with  as  much  zeal  as  if  the  cause 

*"To  cut  off  all  occasion  of  doubt,  as  to  the  fairness  used  in  translating  these 
extracts,  I  think  proper  to  state,  that  1  adopt  the  translation  of  Archbishop 
iValie."     [Dr.  Miller's  o\vn  note.] 


of  Episcopacy  were  involved  iu  their  fate.  But  you  will  perceive 
that  these  writings,  when  impartially  examined,  instead  of  afibrd 
ing  aid  to  that  cause,  furnish  decisive  testimony  against  it."  (Mil- 
ler's Letters,  p.  148.)     Here  follow  the  extracts : 

"  Epistle  to  the  Chiuxh  of  Ephesiis.  Sect.  v.  "Let  no  man  de- 
ceive himself;  if  a  man  be  not  within  the  altar  he  is  deprived  of 
the  bread  of  God.  For  if  the  prayer  of  one  or  two  be  of  such  force, 
as  we  are  told ;  how  much  more  powerful  shall  that  of  the  Bishop 
and  the  whole  Church  be?  He,  therefore,  that  does  not  come  to- 
gether into  the  same  place  with  it,  is  proud,  and  has  already  condemn- 
ed himself." 

^' Epistle  to  the  Church  of  Magnesia.  Sect.  2.  "Seeing  then,  I 
have  been  judged  worthy  to  see  you,  by  Domas,  your  most  excellent 
Bishop,  5  nd  by  your  very  worthy  Presbyters,  Bassiis,  and  Jpollotiius, 
and  by  my  fellow  servant,  Sotio,  the  Deacon — I  determined  to 
write  unto  you,"  Sect.  6.  "  I  exhort  you  that  ye  study  to  do  all 
things  in  a  divine  concord;  your  Bishop  presiding  in  the  place  of 
God;  your  Presbyters  in  the  place  of  the  council  of  the  Apostles; 
and  your  Deacons  most  dear  to  me,  being  intrusted  with  the  minis- 
try of  Jesus  Christ,  who  was  with  the  Father  before  all  ages,  and 
appeared  in  the  end  to  us.  Let  there  be  nothing  that  may  be  able 
to  make  a  division  among  you;  but  be  ye  united  to  your  Bishop, 
and  those  who  preside  over  you,  to  be  your  pattern  and  direction 
in  the  way  to  immortality."  Sect.  7.  "As,  therefore,  the  Lord 
did  nothing  without  the  Father,  being  united  to  him;  neither  by 
himself,  nor  yet  by  his  Apostles;  so  neither  do  ye  any  thing  without 
vour  Bishop  and  Presbyters:  Neither  endeavour  to  let  any  thing 
appear  rational  to  yourselves  apart;  but  being  come  together  into 
the  same  place,  have  one  common  prayer,  one  supplication,  one 
mind;  one  hope,  in  charity,  and  iu  joy  undeflled.  There  is  one 
Lord  Jesus  Christ,  than  whom  nothing  is  better.  Wherefore  come 
yc  all  together  as  unto  one  temple  of  God ;  as  to  one  altar  ;  as  to  ono 
Jesus  Citrist;  who  proceeded  from  one  Father,  and  existd  in  one, 
and  is  returned  to  one." 

"  Epistle  to  the  Trallians.  Sect.  2.  "  Whereas  ye  ai'e  subject 
to  your  Bishop  as  to  Jesus  Christ,  ye  appear  to  me  to  live  not  after 
the  manner  of  men,  but  according  to  Jesus  Christ;  who  died  for  us, 
that  so  believing  in  his  death,  yo  might  escape  death.  It  is  there- 
fore necessary,  that,  as  ye  do,  so  without  your  Bishop,  you  should 
do,  nothin"'.     Also  bo  ye  subject  to  your  Presbyters,  as  to  the  Apos- 


23 

fles  of  Jesus  Christ  our  iiope,  in  whom  if  we  walk,  we  shall  be 
found  in  him.  The  Deacons,  also,  as  being  the  ministers  of  the 
mysteries  of  Jesus  Christ,  must  by  all  means  please  all."  Sext.  7. 
"  Wherefore  guard  yourselves  against  such  j)ersons.  And  tliat  you 
will  do,  if  you  are  not  puffed  up;  but  continue  inseparable  from  Je- 
sus Christ  our  God,  and  from  your  Bishop,  and  from  the  command 
of  the  Apostles.  He  that  is  within  the  altar  is  pure;  but  ho  that  is 
without,  that  is,  that  does  anj^  thing  without  the  Bishop,  and  Pres- 
byters, and  Deacons,  is  not  pure  in  his  conscience." 

'^Tlie Epistle  to  the  Church  at  Smyrna.  Sect.  8.  "  See  that  ye  all 
follow  your  Bishop,  as  Jesus  Christ,  the  Father;  and  the  Presbyte- 
ry as  the  Apostles :  and  reverence  the  Deacons  as  the  command  of 
God.  Let  no  man  do  any  thing  of  what  belongs  to  the  Church 
separately  from  the  Bishop.  Let  that  Eucharist  be  looked  upon  as 
well  established,  which  is  either  offered  by  the  Bishop,  or  by  him  to 
whom  the  Bishop  has  given  his  consent.  Wheresoever  the  Bishop 
shall  appear,  there  let  the  people  also  be :  as  where  Jesus  Christ  is, 
there  is  the  Catholic  Church.  It  is  not  lawful,  without  the  Bishop, 
either  to  baptize,  or  to  celebrate  the  holy  communion.  But  what- 
soever he  shall  approve  of,  that  is  also  pleasing  to  God;  that  so 
whatever  is  done,  may  be  sure  and  well  done."  Sect.  12.  "I  sa- 
lute your  very  worthy  Bishop,  and  your  venerable  Presbytery,  and 
your  Deacons,  my  fellow  servants;  and  all  of  you  in  general,  and 
every  one  in  particular,  in  the  name  of  Jesus  Christ." 

^^Epistleto  Polyearp.  "Ignatius  who'is  also  called  Theophorus, 
to  Polycarp,  Bishop  of  the  Church  which  is  Sit  Smyrna;  their  over- 
seer, but  rather  himself  overlooked  by  God  the  Father,  and  the  Lord 
Jesus  Christ:  all  happiness!"  Sect.l.  "Maintain  thy  place  with 
all  care,  both  of  flesh  and  spirit :  Make  it  thy  endeavour  to  preserve 
unity,  than  which  nothing  is  better.  Speak  to  every  one  as  God 
shall  enable  thee."  Sect.  4.  "  Let -not  the  widows  be  neglected: 
be  thou,  after  God,  their  guardian.  Let  nothing  be  done  without 
thy  knowledge  and  consent:  neither  do  thou  any  thing  but  accord- 
ing to  the  will  of  God;  as  also  thou  dost  with  all  constancy.  Let 
your  assemblies  be  more  full:  inquire  into  all  byname:  overlook 
not  the  men  nor  maid  servants;  neither  let  them  be  puffed  up,  but 
rather  let  them  be  more  subject  to  the  glory  of  God,  that  they  may 
obtain  from  him  a  better  liberty,"  Sect. 5.  "It  becomes  all  such 
as  arc  married,  whether  men  or  women,  to  come  together  with  the 
consent  of  the  Bishop ;  that  so  their  marriage  may  bo  according  to 
godliness,  and  not  iii  lust," 


24 

"  These  are  the  passages  in  the  Epistles  of  Ignatius,  which  Epis- 
copal writers  have  triumphantly  quoted,  as  beyond  all  doubt  estab- 
lishing their  claims.  Nothing  stronger  or  more  decisive  is  pretend- 
ed to  be  found  in  these  far  famed  relics  of  antiquity.  Now  I  ask 
you,  my  brethren,  whether  there  is  in  these  extracts,  a  sentence  that 
can  serve  their  purpose?"    (Dr.  Miller's  Letters,  pp.  140 — 144.) 

But  before  the  reader  allows  himself  to  answer  the  question  with 
which  this  quotation  from  Dr.  Miller  closes,  let  him  compare  these 
extracts  of  his,  with  the  epistles  themselves  in  the  appendix;  and 
he  will  find  that  the  Doctor  has  not  by  any  means  brought  for- 
ward the  strongest  passages. 

Dr.  Miller  has  not  quoted  section  4  of  the  epistle  to  the  Ephe- 
sians,  which  contains  a  very  strong  passage  in  Italics,  see  the 
appendix. 

In  quoting  section  5,  he  has  omitted  the  words  printed  in  Italics, 
another  strong  passage:  seethe  appendix. 

He  has  not  quoted  section  0,  containing  a  strong  passage  in  Ital- 
ics: see  appendix. 

In  quoting  section  2  of  the  epistle  to  the  Magnesians,  he  has 
omitted  the  passage  in  Italics,  a  strong  one:  see  appendix. 

He  has  not  quoted  section  3,  containing  a  passage  decisively 
showing  the  inferiority  of  Presbyters  to  the  Bishop,  and  that  they 
are  bound  to  yield  all  reverence  to  him  according  to  the  power  of 
God  the  Father:  sec  appendix. 

Tn  quoting  section  2  of  the  epistle  to  the  Trallians,  he  has  omit- 
ted the  following  short  sentence  immediately  succeeding  that  which 
he  quotes;  viz.  "  For  they  (that  is  the  Deacons)  are  not  the  minis- 
ters of  meat  and  drink,  but  of  the  Church  of  God."  This  passage 
bears  directly  and  decisively  on  the  controversy  between  the  Epis- 
copalians and  the  Presbyterians;  the  latter  insisting  that  there  is  but 
one  order  of  ministers  in  the  Church,  viz.  the  Presbyters,  and  that 
Deacons  are  not   ministers  of  the  word. 

Dr.  Miller  has  not  quoted  the  3rd  section  of  the  episile  to  the 
Trallians,  containing  a  most  decisive  passage  in  Italics:  see  the 
appendix. 

He  has  not  quoted  section  12  of  tjie  same  epistle,  also  containing 
a  decisive  passage  in  Italics. 

He  has  not  quoted  section  13  of  the  same,  containing  a  strong 
passage  in  Italics. 

He  has  not  quoted  section  4  of  the  epistle  to  the  Philadelphians, 
containing  a  strongrpassage :  and, 


25 

He  has  not  quoted  section  9  of  the  epistle  to  the  Smyrneans,  con- 
taining a  very  strong  passage. 

All  this  may  be  seen  by  turning  to  the  appendix,  and  compar- 
ing it  with  Dr.  Miller's  quotations,  pages  22  and  23  of  this  essay. 

It  may  be  added  that  Dr.  Miller  has  quoted  among  those  pas- 
sages which,  he  states,  are  triiunphantly  quoted  by  Episcopali- 
ans, four  from  Ignatius's  epistle  to  Polycarp;  viz.  two  sentences 
out  of  section  1,  most  of  the  4th5  and  part  of  the  5th  section.  These 
extracts  certainly  are  not  among  the  strongest  passages  on  the 
point  in  dispute;  and  as  Dr.  Miller  is  professing  to  give  the  strong- 
est passages  that  have  been  advanced  by  Episcopalians,  he  has 
not  done  what  he  professed  to  do.  One  of  these  passages  from 
Ignatius's  epistle  to  Polycarp,  is  so  far  from  being  among  the 
strongest  quoted  by  Episcopalians,  that  it  is  made  use  of  by  Dr. 
IMiller  himself  as  an  argument  in  his  own  favour.  And  now  that 
it  is  mentioned,  it  is  not  amiss  to  say  that  it  likewise  is  represented 
to  signify  Avhat  it  does  not.  [Compare  pp.  144  and  146  of  Miller's 
Letters.] 

Dr.  Miller  represents  Ignatius  as  telling  Polycarp  it  was  his 
duty  "to  be  j)ersonally  acquainted  with  all  his  flock;  to  take  notice, 
with  his  own  eye,  of  those  who  were  absent  from  public  worship ;  to 
attend  to  the  widows  and  the  poor  of  his  congregation ;  to  seek  out  all 
by  name,  and  not  to  overlook  even  the  men  and  maid-servants  living 
in  his  parish."  But  the  language  of  Ignatius  is,  "  Let  not  the  wid- 
ows be  neglected:  be  thou,  after  God,  their  guardian,  let  your  as- 
semblies be  more  full :  inquire  into  all  by  name :  overlook  not  the 
men  and  maid-servants;"  &c. 

The  words  in  Italics  in  this  quotation  from  Dr.  Miller  are  so 
marked  bv  him :  he  therefore  specially  directs  the  attention  of  the 
reader  to  those  words — and  yet  there  is  scarce  one  of  them  but  what 
conveys  a  different  idea  from  what  the  words  of  Ignatius  do.    Thus, 

Ignatius  says,  "  Let  your  assemblies  be  more  full." 

Miller  represents  him  as  saying;  Take  notice  with  your  own  eye 
of  those  who  are  absent  from  public  worship, 

Ignatius;  "Inquire  into  all  by  name:  overlook  not  the  men  and 
maid-servants." 

Miller;  Seek  out  all  by  name  and  do  not  overlook  even  the  men 
nnd  maid-servants  living  in  the  parish.  Be  personally  acquainted 
with  all  the  flock. 

Ignatius  docs  not  say  any  thing  which  implies  the  necessity  of 

D 


2« 

personal  acquaintance  with  all,  nor  the  necessity  of  noticing  with 
his  Orson  eyes  those  who  absent  themselves  from  public  worship,  nor 
that  of  seeking  out  all  by  name.  He  urges  no  duties  which  a  man 
may  not  perform  in  a  large  diocess. 

lo-natius  says,  "Let  not  the  widows  be  neglected."  This  he 
could  do  by  causing  the  presbyters  and  deacons  to  do  their  duty, 
without  seeing  one  of  them. 

Ignatius  says,  "  Let  your  assemblies  be  more  full."  He  could  at- 
tend to  this  over  a  considerable  extent  of  country,  as  the  presiding 
Elders  of  the  Methodist  Society  do.  They  attend  to  this  through- 
out their  charge,  and  their  districts  are  sometimes  300  miles  long; 
urging  the  people  and  the  preachers,  as  they  pass  and  repass,  and 
inquiring  continually  how  far  it  is  attended  to, 

Ignatius  says,  "Inquire  into  all  by  name;  overlook  not  the  men 
and  maid-servants."  This  can  be  done  without  personal  acquaint- 
ance. The  preachers  of  the  Methodist  travelling  connexion,  on 
many  circuits,  have  above  a  thousand,  and  on  some  twelve  or  four- 
teen hundred  persons  under  their  care,  [See  their  printed  Minutes,] 
sometimes  spread  over  circuits  of  fifty  or  sixty  miles  in  extent,  and 
they  inquire  into  all  by  name,  not  overlooking  the  men  and  maid- 
servants, every  four  iceelcs,  and  many  of  these  they  do  not  recog- 
nize if  they  meet  them  in  the  road,  Mr.  Wesley  in  his  journal, 
(the  passage  I  cannot  refer  to  at  this  moment,  not  having  the  book,) 
speaks  of  going  into  a  town  where  there  were  many  hundred  per- 
sons in  the  JMethodist  Society,  and,  taking  the  lists  into  his  hands, 
inquiring  into  the  state  of  all  by  name:  and  this  kind  of  superin- 
tendance  Mr.  Wesley  exercised  over  all  England.  It  is  most  obvi- 
ous therefore  that  the  injunction  of  Ignatius  may  without  much  diffi- 
culty be  attended  to,  even  when  great  numbers  are  spread  over  a 
large  space. 

It  surely  cannot  be  deemed  uncharitable  to  call  this  a  forced  and 
strained  paraphrase  of  Ignatius's  advice  to  Polycarp;  and  this, 
connected  with  Dr.  Miller''s  ea'pressions^  "to  attend  to  the  widows 
and  the  poor  of  the  congregation,''''  and  "  not  to  overlook  the  men 
and  maid-servants  living  in  the  parish,''''  is  evidently  intended  to 
induce  the  reader  to  believe,  contrary  to  the  whole  tenor  uf  the  epis- 
tles of  Ij;natius,  wIkJ  wrote  this  to  Polycarp,  that  the  attention 
of  the  latter  was  confined  to  a  single  congregation  or  parish  in 
Smyrna. 

It  cannot  be  doubted  that  these  omitted  sections,  sentences,  and 


-27 

parts  of  sentences,  have  a  most  material  bearing  on  the  question. 
The  passages  selected  by  Dr.  Miller  arc  so  worded,  or  are  so  alter- 
ed, that  a  person  previously  persuaded  of  the  Presbyterian  doc- 
trine, that  there  is  but  one  order  of  ministers,  (and  these  called 
bishops  in  the  Confession  of  Faith,)  having  under  them  elders  or 
presbyters  and  deacons,  may  find  nothing  in  them  inconsistent 
Tvith  his  views.  But  the  omitted  passages  show  beyond  all  ques- 
tion, that  these  inferior  orders  are  ministers  of  the  word.  The  dea- 
cons, the  lowest  order,  are  called  ambassadors  of  God,  [See  appen- 
dix, epistle  to  Philadelphians,  sect.  10,11.]  are  said  to  be  entrust- 
ed with  the  ministry  of  Jesus  Christ,  [Epistle  to  the  Magnesians, 
sect.  6.]  to  be  ministei's  of  the  mysteries  of  Jesus  Christ;  and  not 
the  ministers  of  meat  and  drink,  but  of  the  Church  of  God:  [Epis- 
tle to  Trallians,  sect.  2.]  and  why  should  it  be  doubted  that  deacons 
are  ministers,  when  Me  know  from  scripture,  that  when  the  disci- 
ples were  driven  out  of  Jerusalem,  the  deacon  Philip  went  down 
to  Samaria,  and  preached  the  Gospel  and  baptized  the  converts 
there,  and  in  other  places.     [Acts,  viii,  5,  12,  35-38,  40.] 

It  is  farther  to  be  observed,  that  in  that  part  of  his  volume  in 
which  he  makes  these  extracts.  Dr.  Miller  is  compelled  by  the 
positive  assertion  of  the  superiority  of  the  Bishop,  to  contend  that 
he  (the  Bishop)  is  a  parochial  or  pi'csbyterian  Bishop,  with  his 
elders  or  presbyters  under  him.  He  says,  "But  is  there  a  single 
hint  in  these  extracts  which  looks  as  if  the  Bishops  mentioned  ia 
them  were  of  a  distinct  and  superior  order?"  [Miller's  Letters,  p, 
145.]  After  answering  his  own  question  in  the  negative,  he  asks 
of  the  presbyters,  "But  what  kind  of  officers  were  these  presby- 
ters? The  friends  of  prelacy,  without  hesitation,  answer  they 
were  the  inferior  clergy,  who  ministered  to  the  several  congrega 
tions  belonging  to  each  of  the  dlocesses  mentioned  in  these  Epistles; 
an  order  of  clergy  subject  to  the  Bishop,  empowered  to  preach,  bap- 
tize, and  administer  the  Lord's  Supper;  but  having  no  power  to 
ordain  or  confirm.  But  all  this  is  said  witiiout  the  smallest  evi- 
dence." [Miller's  Letters,  p.  140.]  "  The  whole  strain  of  these 
epistles,  then,  may  be  considered  as  descriptive  of  Presbyteriap 
Government.  They  exhibit  a  number  of  particular  churches,  each 
furnished  with  a  Bishop  or  Pastor,  and  also  with  Elders  and  Dea- 
cons." [Miller's  Letters,  p.  148.]  And  yet  these  very  Elders  or 
Presbyters,  hci'c  represented  as  nothing  more  than  the  elders  in  a 
Pr.esbytcrian  Church,  subordinate  to  the  pastor,  are  in  another  part 


28" 

of  the  volume  represented  as  standing  in  the  place  of  the  Apostles; 
and  the  very  same  passages  are  quoted  to  prove  botli.  This  will 
appear  at  once  on  comparing  Dr.  Miller's  quotations  from  the  epis- 
tles of  Ignatius,  p.  91  of  his  letters,  (p.  19  &c.  of  this  essaj ,)  with 
the  extracts  from  the  same  stated  in  p.  141  &c.  of  his  Letters,  (p. 
22  &c.  of  this  essay.)  This  utter  inconsistency,  the  necessity  for 
taking  different  and  opposite  grounds  in  ditlerent  parts  of  the 
argument  in  order  to  maintain  this  doctrine,  shows  that  it  has  no 
strong  ground  to  rest  upon. 

After  proceeding  with  quotations  from  several  other  Fathers  Dr. 
Miller  observes,  "I  have  now  gone  through  the  testhiiony  of  those 
Fathers  who  lived  and  wrote  within  the  first  two  Centuries  after 
Christ,  the  limits  v.hich  T  prescribed  to  myself  at  the  beginning  of 
this  letter.  And  I  can  solemnly  assure  you,  my  brethren,  that 
>he  foregoing  extracts,  besides  what  I  have  deemed  favourable  to 
our  own  cause,  also  contain,  to  the  best  of  my  knowledge  and  belief, 
the  strongest  passages  that  are  to  be  found,  within  that  period,  in 
support  of  diocesan  Episcopacy.  I  may  confidently  challenge  the 
most  zealous  Episcopalian  to  produce,  out  of  tlie  writers  of  those 
times,  a  single  sentence  which  speaks  more  fulli/  or  decidedly  in 
favour  of  his  system,  than  those  Avhich  have  been  presented.  If 
there  be  any  such,  I  have  not  been  so  fortunate  as  to  meet  with 
them;  nor  have  the  ablest  Episcopal  writers  with  whom  I  have 
been  conversant,  appeared  to  know  of  their  existence.  You  have 
before  you,  not  merely  a  specimen  of  those  quotations  which  they 
consider  as  most  favourable  to  their  cause,  but  in  i.xci,the  great  body 
of  the  strongest  and  best  passages  for  their  purpose,  that  they  are 
able  to  produce. 

"  Let  me,  then,  appeal  to  your  candor,  whether  the  assertions 
made  at  the  beginning  of  this  letter,  are  not  fully  supported. — 
Have  you  seen  a  single  passage  which  proves  that  Christian  Bish- 
ops, within  the  first  two  centuries,  were,  in  fact,  an  order  of  cler- 
gy ,  distinct  from  those  Presbyters  who  were  authorized  to  preach 
and  administer  sacraments,  and  superior  to  them?" 

How  far  Dr.  Miller  is  authorized  to  use  this  strong  language, 
the  reader  may  judge  from  the  comparison  he  has  already  made  of 
his  quotations  from  Ignatius's  epistles,  with  those  epistles  them- 
selves. It  may  be  observed  that  the  words  in  Italics,  in  the  quota- 
tion above,  are  so  marked  in  Miller's  Letters. 

Moreover,  the  reply  to  the  question  with  which  this  quotation 


29 

concludes,  viz.  ^' Hate  you  seen  a  single  passage  ?/'7(;V/t  jjrorc* 
that  Christian  Bishops,  iinthin  the  first  two  centuries,  were,  in  factj 
an  order  of  elergy  distinct  from  those  Presbyters  who  were  authoriz- 
ed to  preach  and  administer  sacraments  and  superior  to  them?'''' — the 
reply,  I  say,  lo  this  question  the  reader  is  requested  to  make  for 
iiimself,  after  reading  the  passages  in  Italics,  in  Ignatius's  epistles 
in  the  appendix  to  this  essay,  with  the  word  Preshyter  substituted 
for  the  word  Bishop  in  eveiy  case.  This  substitution  is  perfectly 
proper,  if  Bishop  and  Preshyter  are  names  of  the  same  officer  in 
the  church,  ?r/<7/  the  same  character  and  powers,  as  Dr.  Miller  con- 
tends,    [p.  6.] 

If  this  substitution  be  made  in  the  4th  section  of  the  epistle  to 
the  Ephesians,  it  will  run  thus:  "Wherefore  it  will  become  you  to 
run  togetlier  according  to  the  will  of  your  Preshyter,  as  also  ye  do. 
For  your  famous  presbytery,  {or  cou:icil  of  Preshyters)  worthy  of 
God,  is  fitted  as  exactly  to  the  Preshyter  as  the  strings  are  to  the 
harj)." 

The  same  substitution  being  made,  of  Preshyter  for  Bishop,  the 
3rd  section  of  the  epistle  to  the  Magnesians  will  run  thus;  "Where- 
fore it  w  ill  become  you  also  not  to  use  your  Preshyter  too  familiarly 
upon  the  account  of  his  youth;  but  to  yield  all  reverence  to  him 
according  to  the  power  of  God  the  Father;  as  also  I  perceive  that 
your  holy  Presbyters  do,"  &-c. 

In  the  same  way  we  shall  have  in  section  7  of  the  same  epis- 
tle, "so  neither  do  ye  do  any  thing  without  your  Pre6%<er  and 
Presbyters," 

In  section  12  of  the  epistle  to  the  Trallians,  we  shall  have,  "For 
it  becomes  every  one  of  you,  especially  the  Presbyters,  to  refresh 
the  Preshyter P  &c. — and  so  of  other  passages  in  Italics  in  the 
appendix. 

In  making  these  quotations  I  have  had  in  view  nothing  but  the 
maintenance  of  the  truth.  It  has  been  done  with  a  feeling  of  re- 
gret :  but  let  the  truth  prevail  ought  to  be  the  sentiment  of  every 
man;  let  parties  fall  before  it,  "  till  we  all  come  in  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ:  that  we 
henceforth  be  no  more  children  tossed  to  and  fro,  and  carried 
about  with  every   wind  of  doctrine,  by  the  sleight  of  men." 

It  is  proposed  lastly  to  sliow  from  a  statement  of  facts  drawn 
from  scripture,  that  the   Apostolic  Church  was  Episcopal;  and. 


3o 


from  the  testimony  of  those  who  succeeded  the  Apostles  in  the 
charge  of  the  Church,  that  it  continued  to  be  so  after  the  times  of 
the  Apostles. 


WHEN  important  concerns  are  the  subject  of  controversy,  it  is 
of  great  moment  to  ascertain  the  points  on  which  the  parties  agree, 
and  those  which  are  in  dispute.  The  parties  to  the  controversy 
now  under  consideration,  agree  in  some  capital  particulars.  Dr. 
Miller  gives  the  following  striking  and  correct  view  of  the  subject. 
"Religion  is  ihe  common  business  of  all  men.  Its  duties  can- 
not be  performed  by  delegation.  Every  man  is  required  to  exam- 
ine, to  believe,  and  to  obey  the  Gospel  for  himself,  and  for  him- 
self to  receive  the  promised  reward.  We  may  commit  other  con- 
cerns to  the  wisdom  and  fidelity  of  our  fellow-men:  but  the  care 
of  his  own  soul  belongs  to  eacJi  individual;  and  if  he  neglect  it, 
no  solicitude,  no  exertions  on  the  part  of  others,  can  possibly  avail 
him. 

"  But  although  Religion  be  a  concern  which  equally  belongs  to 
every  man,  yet  it  has  pleased  the  all-wise  Head  of  the  Church  to 
appoint  an  oi-derof  menmore  particularly  to  ministerin  holy  things.'''' 
'•  If  all  the  interests  of  the  Church  are  precious  in  the  view  of 
every  enlightened  Christian,  it  is  evident  that  the  mode  of  its 
organization,  cannot  be  a  trivial  concern."  "Christians,  in  all 
ages,  arc  bound  to  make  the  Apostolic  order  of  the  Church,  with 
respect  to  the  ministry,  as  well  as  other  points,  the  model,  as  far 
as  possible,  of  all  their  ecclesiastical  arrangements."  [Miller's 
Letters,  p.  8,  6,8.] 

These  important  points  agreed  upon,  the  question   to  be  decided 
is,  What  was  the  order  of  the  Church  established  by  the  Apostles? 
2."*  The  conversion  of  Paul  and  his  call  to  the  ministry,  are  de- 
cidedly the  most  remarkable  on  record.     The   Lord  Jesus  Christ 

''  Tlic  sections  uic  nunibeit'd  for  the  convenience  of  reference. 


31 

called  to  him  at  mid-day,  when  overwhelmed  with  the  brightnessft 
of  His  presence  and  fallen  to  the  earth,  and  said,  "  1  am  Jesus 
whom  thou  persecutcst.  But  rise,  and  stand  upon  thy  feet :  for  I  have 
appeared  unto  thee  for  this  purpose,  to  make  thee  a  minister  and  a 
witness,  both  of  these  things  which  thou  hast  seen,  and  of  those 
things  in  the  which  I  will  appear  unto  thee;  delivering  thee  from 
the  people  and  from  the  Gentiles,  unto  whom  yow  I  send  thee,  to 

OPEN  THEIR  EYES,    AND  TO    TUKN  THEM  FROM    DARKNESS  TO    LIGHT, 

AND  FROM  THE  POWER  OF  SATAN  UNTO  GoD ;  that  they  may  receive 
forgiveness  of  sins,  and  inheritance  among  them  which  arc  sanc- 
tified, by  faith  that  is  in  me."     [Acts  of  the  Apostles,  xxvi,  12-18.] 

3.  Paul,  without  delay,  commenced  the  work  thus  committed 
to  his  hands;  and  devoted  himself  with  such  boldness,  ardour  and 
perseverance  in  the  cause  as  has  never  been  surpassed,  perhaps 
never  equalled.  He  planted  churches  in  various  places,  particu- 
larly in  Asia,  spending  several  years  in  building  up  the  Church  in 
one  city  and  then  passing  to  another,  leaving  the  work  in  the  hands 
of  chosen  men  on  whom  he  could  rely.  To  these  churches  and  to 
these  men  he  wrote  various  epistles,  consisting  chiefly  of  directions 
for  the  conduct  of  those  to  whom  they  were  addressed;  and,  con- 
sequently, those  to  the  persons  to  whom  he  had  given  the  charge 
of  churches,  contain  full  directions  for  their  conduct  in  every  par- 
ticular as  to  the  order  of  the  Church,  and  it  is  from  these  full  direc- 
tions that  we  are  to  learn  the  apostolical  order  of  the  Church,  in 
order  to  ascertain  whether  any  particular  ecclesiastical  arrange- 
ments agree  with  that  order. 

4.  One  of  the  Churches  established  and  built  up  by  the  labour, 
care,  and  perseverance  of  Paul,  was  that  of  Ephesus.  On  his  first 
visit  to  that  city  "  he  entered  the  synagogue  and  reasoned  with  the 
Jews.  When  they  desired  him  to  tarry  longer  time  with  them,  he 
consented  not:  but  bade  them  farewell,  saying  I  must  by  all  mean* 
keep  this  feast  that  conieth,  in  Jerusalem:  l)ut  I  will  return  again 
unto  you,  if  God  will."     [Acts  xviii,  19-20.] 

5.  Some  time  afterwards,  Paul  went  again  to  Ephesus,  and  found 
about  twelve  disciples;  "and  he  went  into  the  synagogue  and  spake 
boldly  for  the  space  of  three  months,  disputing  and  persuading  the 
things  concerning  the  kingdom  of  God.  But  when  divers  were 
hardened,  and  believed  not,  but  spake  evil  of  that  way  before  the 
Tindtitude,  he  departed  from  them,  and  separated  the  disciples,  dis- 
puting daily  in  the  schoul  of  ono  Tyrannu?.     And  this  continued 


S2 

by  the  space  of  hvo  years:  so  that  all  they  which  dwelt  in  Asia 
heard  the  word  of  the  Lord  Jesus,  both  Jews  and  Greeks."  [Acts 
xix,  7-10.] 

Paul  therefore  was  about  three  years  in  Ephesus  preaching  the 
word,  as  he  tells  us  himself,  [Acts  xx,  31.]  and  great  numbers 
believed.     [Acts  xix,  11-20.J 

6.  "  After  these  things  were  ended  Paul  purposed  in  the  spirit, 
when  he  had  passed  through  Macedonia  and  Achaia,  to  go  to  Jeru- 
salem, saying,  After  I  have  been  there  I  must  also  see  Rome,  So 
he  sent  into  Macedonia  two  of  them  that  ministered  unto  him, 
Timothy  and  Erastus:  but  he  himself  stayed  in  Asia  for  a  season." 
[Acts  xix,  21,  22.] 

7.  While  he  remained  yet  a  short  time  in  that  country,  there 
was  a  o-reat  uproar  produced  by  Demetrius,  in  consequence  of  the 
decline  of  his  business  of  making  shrines  for  the  Heathen  Goddess 
Diana,  from  the  numbers  converted  to  God  by  the  preaching  of 
Paul.  "  And  after  the  uproar  was  ceased,  Paul  called  unto  him 
the  disciples  and  embraced  them,  and  departed  for  to  go  into  Ma- 
cedonia:" as  he  had  determined. 

8.  "And  when  he  had  gone  over  those  parts,  and  had  given  them 
much  exhortation,  he  came  into  Greece,  and  there  abode  three 
months.  And  when  the  Jews  laid  wait  for  him,  as  he  was  about  to 
sail  into  Syria  (on  his  way  to  Jerusalem)  he  purposed  to  return 
THROUGH  Macedonia  :"  while  his  company  (one  of  whom  was 
Timothy,)  going  before  (by  water)  tarried  {ov  him  at  Troas. — • 
[Acts  XX,  1-5.] 

9.  Having  left  Ephesus,  and  expecting  never  to  return  [Acts  xx, 
25,]  Paul  discovered  the  utmost  anxiety  for  the  prosperity  of  the 
Church  in  that  city.  This  is  shown  in  that  most  interesting  nar- 
ration contained  in  the  twentieth  chapter  of  the  Acts. 

10.  It  is  proposed  to  show  from  the  scripture,  that  in  this  state 
of  anxietv  for  the  welfare  of  that  church,  Paul  left  Timothy  in 
charge  of  it,  with  directions  for  his  conduct  towards  all  in  it;  and 
that  those  directions,  contained  in  the  first  epistle  to  Timo- 
thy, show  that  he  exercised  episcopal  authority  over  the  whole 
Church;  the  presbyters  being  subject  to  his  authority,  as  well  as 
the  deacons. 

2nd.  That  Timothy  continued  in  charge  of  the  Church  at  Ephe- 
sus five  years  and  a  half  at  least;  ho'v  much  longer  being  uncer- 
tain: and, 


3S 

3rci.  These  points  being  established  by  scriptural  statements,  it 
Tivillbe  clearly  shown,  from  the  testimony  of  those  who  immediately 
succeeded  the  Apostles  in  the  care  of  the  Church,  and  who  like 
many  of  them  sealed  the  truth  with  their  blood,  that  Timothy's 
successors  exercised  the  same  authority. 

11.  And  first,  that  Paul  left  Timothy,  his  constant  companion 
for  sevei-al  years  before  [Acts,  xvi,  1-4;  xvii,  14-lG;  xviii,  5; 
xix,  22;  XX,  4,  5.]  in  charge  of  the  church  at  Ephesus,  with  direc- 
tions for  his  conduct  towards  all  in  it,  which  show  that  he  exercis- 
ed episcopal  authority  over  presbyters,  deacons  and  people, 

12.  Paul  in  his  first  epistle  to  Timothy,  says,  "I  besought  thee 
to  abide  still  at  Ephesus,  when  I  went  into  Macedonia,  that  thou 
mightest  charge  some,  that  they  teach  no  other  doctrine."  [I.  Tim- 
othy, i,  3.] 

lie  tells  him,  "Tliis  charge  I  commit  unto  thee,  Son  Timothy, 
according  to  the  prophecies  which  went  before  on  thee  [I.  Tim.  iv, 
14 ;  11.  Tim.  i,  6.]  that  thou  by  them  mightest  war  a  good  war- 
fare." [I.  Tim.  i,  18.]  "  I  exhort,  </tere/b?Y,  that  first  of  all,  sup- 
plications, prayers,  intercessions,  and  giving  of  thanks  be  made 
for  all  men."     [I.  Tim.  ii,  1.] 

He  proceeds  to  give  him  directions  respecting  the  order  of  the 
Church,  [I.  Tim.  ii.]  and  to  guide  him  in  the  choice  of  proper  per- 
sons for  the  offices  of  Presbyter  or  Bishop  and  Deacon;  [I.  Tim.iii.] 
and  tells  him,  "These  things  write  I  unto  thee  hoping  to  come  unto 
thee  shortly:  but  if  I  tarry  long,  that  thou  mayeat  know  how  thou 
oughtest  to  behave  thyself  in  the  house  of  God,  which  is  the 
Church  of  the  living  God,  the  pillar  and  ground  of  the  truth." — 
[I.  Tim.  iii,  14,  15.] 

He  directs  him,  if  a  presbyter  behave  well  to  honour  Jnm;  if  not, 
to  rebuke  him  before  all,  that  others  also  (that  is  the  rest*  of  them) 
may  fear;  charges  him  before  Go<^i,  and  the  Lord  Jesus  Christ,  and 
the  elect  angels,  to  observe  these  things  without  preferring  one  be- 
fore another,  doing  nothing  by  partiality;  and  closes  this  solemn 
charge  respecting  the  government  of  the  elders,  with  warning  him 
to  take  care  whom  he  put  into  this  oflice;  Lay  hands  suddenly  on  no 
man.     [I.  Tim.  v,  17-22.] 

*  The  word  in  our  translation  is>  others,  "  that  oi/ters  also  may  fear."  This 
is,  liouever,  much  more  iinlcfiiiite  ihan  the  originnl  Greek.  The  words  trans- 
lated otlicrs,  are  kai  luipoi,  reliqui,  the  rest,  "  thixl  thereat  nho  may  fear."  Ths 
proper  Greek  word  for  others,  is  hcteroi  or  alloi;  and  one  of  these  would  have 
been  used  by  tiie  Apostle  if  he  had  intended  to  speak  indefinitely  of  all  other 
persons.     Of  the  correctness  of  this,  most  men  may  readily  inform  themselves. 

E 


34 

Finally,  Paul  charges  Timothy  in  the  following  weighty  words, 
"I  give  thee  charge  in  the  sight  of  God,  who  qiiickeneth  all  things, 
and  before  Christ  Jesus,  who  before  Pontius  Pilate  witnessed  a  good 
confession;  that  thou  keep  this  commandment  without  spot,  unre- 
bukable,  until  tue  ArrEAKiAG  of  our  Lokd  Jesus  Cueist."  [I. 
Tim.  vi,  13,  14.] 

13.  In  these  passages  from  the  first  epistle  to  Timothy,  written 
by  Paul  expressly  for  his  direction  in  the  regulation  of  the  Church, 
are  contained  full  evidence  of  ample  episcopal  authority.  Timo- 
thy was  to  remain  at  J'phesus  to  regulate  the  Church,  to  restrain 
those  who  should  preach  false  doctrine,  to  select  proper  persons  for 
presbyters  and  deacons,  to  prove  or  try  them,  [1.  Tim.  iii,  10.] 
to  ordain  such  as  were  found  worthy,  to  honour  them  if  they  be- 
haved well,  to  rebuke  them  that  sinned,  before  all,  that  the  rest 
might  fear,  and  to  continue  in  this  charge  until  the  coming  of  the 
Lord  Jesus  Christ,  The  episcopal  powers  which  are  most  offen- 
sive to  those  who  derive  their  ordination  through  presbyters,  are 
here  plainly  laid  down;  viz.  the  power  exercised  by  Timothy  of 
selecting;  after  suflicient  proof,  of  ordaining;  and  of  governing 
the  clergy  as  well  as  the  laity — and  that  for  an  unlimited  time. 

14.  It  is  important  to  determine  when  this  charge  of  the  Church 
at  Ephesus  was  given  to  Timothy,  and  there  are  a  number  of  cir- 
cumstances stated  in  the  Acts,  which,  when  compared,  enable  us 
to  determine  the  time. 

15.  Paul  says  he  besought  Timothy  to  abide  still  at  Ephesus 
jvJten  he  (Paul)  went  into  Macedonia.     [I.  Tim.  i,  3.] 

It  is  related  in  the  Acts  of  the  Apostles,  that  Paul  made  two 
visits  to  Macedonia  after  the  Church  was  established  at  Ephesus; 
and  the  account  of  his  journeys,  is  so  particular  and  minute,  from 
the  time  of  his  leaving  Ephesus  until  the  close  of  the  narrative,  that 
it  is  evident  he  did  not  make  any  other  journey  into  Macedonia 
within  the  period  embraced  in  that  narrative.  This  will  appear 
from  the  following  statement. 

IG.  After  spending  three  years  in  Ephesus  in  establishing  the 
Church,  [Acts  six,  8,  10;  xx,  31.]  he. determined  to  go  to  Macedo- 
nia. [Acts  xix,  21.]  After  the  uproar,  an  account  of  which  is  re- 
lated in  Acts  xix,  23-41,  he  executed  his  purpose  of  going  into 
that  country.  [Acts  xx.  1.]  From  Macedonia  he  went  to  Greece 
and  spent  three  months  there.  [Acts  xx,  2,  3.]  From  Greece,  as  he 
was  about  to  sail  into  Syria,  he  determined  to  return  through  Ma 


35 

cedonia,  in  order  to  avoid  the  Jews  who,  he  was  informed,  were 
lying  in  wait  to  kill  liim  on  his  way  to  Syria  (Acts  xx,  3.)  leaving 
his  company  to  go  on  towards  Syria  and  wait  for  him  at  Troas,  a 
sea-port  town  on  the  coast  of  Asia.  (Acts  xx,  5.)  After  passing 
throngh  Macedonia,  and  continuing  there  until  after  the  days  of 
unleavened  bread,  he  sailed  from  Philippi,  a  principal  city  of  that 
country,  and  overtook  his  company  at  Troas.  (Acts  xx,  G.)  After 
spending  a  week  in  Troas,  Paul  and  his  company  piu'sucd  their 
way  and  in  a  few  days  arrived  at  Miletus.  (Actsxx,  G  15.)  From 
Miletus  he  went  by  Coos,  Rhodes,  Patara,  Tyre,  Ptolemais,  and 
Cx^sarea  to  Jerusalem,  (Acts  xxi,  1-15.)  Soon  after  he  arrived  in 
Jerusalem  he  was  arrested  and  imprisoned,  carried  thence  to  Cse- 
sarea  and  imprisoned  there  likewise,  and  after  several  examinations 
before  Claudius  Lysias,  Felix,  Portiiis  Festus,  and  Agrippa,  he  ap 
pealed  to  Caesar,  and  was  sent  in  chains  to  Rome.  (Acts  xxi, 27,  33  j 
xxii,  24,  30;  xxiii,  1,  10,  23,  35j  xxiv,  1,  27;  xxv,  2,  4,  9, 10,  12, 
27;  xxvi,  1,  32;  xxvii,  xxviii;)  and  at  Rome,  in  prison,  the  history 
leaves  him.    (Acts  xxviii,  IG,  30,  31.) 

17.  It  is  manifest,  therefore,  that  we  have  no  account  of  Paul's 
having  made  any  other  than  these  two  visits  to  Macedonia,  after 
the  church  was  established  at  Ephesus;  viz.  one  from  Ephesus  to 
Macedonia,  (Acts  xx,  1.)  and  the  other  from  Greece  to  Macedonia 
a  few  months  afterwards,  to  avoid  the  Jews.     (Acts  xx,  3-6.) 

18,  On  the  first  of  these  visits  to  Macedonia,  he  had  sent  be 
fore  him  "Timothy  and  Erastus;  but  he  himself  stayed  in  Asia  for 
a  season."  (Acts  xix,  21,  22  and  xx,  1.)  It  was  not  therefore  at 
this  time  that  Paul  besought  Timothy  to  remain  at  Ephesus;  but 
on  the  second  visit  he  made  this  earnest  request  of  him:  viz. 
while  they  were  in  Greece  together,  and  Paul,  to  avoid  the  Jews, 
was  going  into  Macedonia.  The  word  translated  7chen  I  iccnt,  is 
the  present  participle,  jjorci/oincnos,  proficisccns,  jottrncying.  The 
passage,  therefore,  runs  thus,  /,  going  into  Macedonia,  (or  ichen  go- 
ing) besought  thee  to  abide  still  at  Ephesus.  The  difference  is 
not  material,  but  the  fact  of  the  present  partieiplc  being  used,  points 
most  clearly  to  the  precise  meaning  of  the  passage. 

19.  In  his  first  epistle  to  Timothy,  (i,  3.)  Paul  says,  "I  besought 
thee  to  abide  still  at  Ephesus,  when  I  went  (or  was  going)  into 
Macedonia."  The  epistle  was  therefore  written  after  i\mi  time; 
the  verb  besought  being  in  the  past  tense. 

20,  In  the  same  epistle,  (iii,  14,  15.)  Paul  says,  "These  things 


36 

write  I  unto  thee,  hoping  to  come  unto  thee  shortly:  but  if  I  tarry 
long,  that  thou  mayest  know  how  thou  oiightest  to  behave  thyself 
in  the  house  of  God,  which  is  the  Church  of  the  living  God,  the 
pillar  and  ground  of  the  truth."  This  epistle  was  written,  there- 
fore, at  a  time  when  he  expected  soon  to  see  Timothy.  Timothy 
was  then  waiting  at  Troas,  with  the  rest  of  the  company,  for  Paul's 
return  from  Macedonia,  (Acts  xx,  5.)  and  Paul  left  Philippi  in 
Macedonia  "after  the  days  of  unleavened  bread,  and  came  unto 
them  to  Troas  in  five  days.     (Acts  xx,  0.) 

21.  The  first  epistle  to  Timothy,  therefore,  was  written  in  Maccdo- 
via,  after  Paul  went  there  from  Greece,  and  before  he  rejoined 
Timothy  and  the  rest  of  his  company  at  Troas, 

22.  Another  passage  in  the  same  epistle,  "  Till  1  come,  give  at- 
tendance to  reading,  to  exhortation,  to  doctrine,"  (I.  Tim.  iv,  13.) 
shows  in  the  clearest  manner  that  Paul  was  then  expected,  and 
th5t  Timothy  was  waiting  his  arrival;  and,  considering  that  Tim- 
othy had  consented  to  take  charge  of  the  T'liurch  at  Ephesus,  (as 
his  subsequent  situation  shows.)  there  could  not  well  be  more  suit- 
able advice  given  him. 

23.  Some  have  supposed  that  Timothy  was  then  in  Ephesus:  but 
this  is  totally  inconsistent  with  the  whole  narrative  and  withPauPji 
own  declaration. 

The  narrative  shows  that  after  Paul  left  Ephesus,  to  trave\ 
through  Macedonia  and  Greece,  to  Jerusalem  and  Rome,  he  did 
not  go  to  Ephesus,  unless  after  being  at  Rome,  and  in  that  case,  as 
will  clearly  be  shown  in  the  sequel  of  this  essay,  at  least  five  years 
passed  before  he  was  set  at  liberty,  so  as  to  have  an  opportunity  of 
going  to  Ephesus. 

Add  to  this  that  Paul  determined  to  pass  hy  Ephesus,  and  him- 
self told  the  elders  of  Ephesus,  at  Miletus,  a  few  days  after  he  left 
Troas,  that  he  knew  that  they  should  see  his  face  no  more,  (Acts 
XX,  16,  25.)  showing  in  the  plainest  manner,  that  he  had  no  idea, 
when  he  wrote  the  epistle  to  Timothy,  a  little  before  his  arrival  at 
Troas  from  Macedonia,  of  seeing  Ephesus  in  a  short  time. 

It  was  therefore  not  in  Ephesus,  that  Paul  expected  to  see  Timo- 
thy shortly  after  writing  that  epistle;  but  in  Troas,  where  the  com- 
pany, of  which  Timothy  was  one,  were  then  waiting  for  Paul,  and 
where  Paul  actually  did  see  him  shortly  after.     (Acts  xx,  3  6.) 

24.  Paul  and  his  company  spent  a  week  at  Troas,  after  he  rejoin- 
ed them,  and  then  pursuing  his  voyage  towards  Jerusalem,  he  ar- 


37 

rived  at  Miletus,  near  Ephesus,and  sent  for  the  ciders  of  the  Church 
in  the  latter  city,  in  order  to  give  them  his  last  advice  and  charge. 
[Acts  XX,  5,  G  17,  &c.] 

It  is  important  to  determine  the  time  of  this  meeting  also.  In 
this  there  is  no  difficulty. 

25.  We  are  informed,  that  Paul,  after  preaching  till  late,  and 
sitting  up  all  night  talking  with  his  friends,  whom  he  was  about  on 
the  morrow,  to  leave  forever,  [Acts  xx,25.]  left  Troas  in  the  morn- 
ing to  proceed  on  his  way.  His  company  sailed  from  Troas  to  Assos, 
another  town  on  the  coast  not  far  off,  he  himself  going  on  foot.  As 
soon  as  he  came  up  with  them,  they  sailed  to  Mitylene;  and  the 
next  day  came  over  against  Chios;  and  the  next  day  arrived  at 
Samos,  an  island  separated  by  a  narrow  strait  from  the  main  land, 
and  tarried  at  Trogyllium,  a  town  on  the  main  land  opposite  the 
island;  and  the  next  day  they  arrived  at  Miletus.  [Acts  xx,  7-17.] 

20.  The  distance  from  Troas  to  Mitylene,  judging  from  the  map 
of  ancient  geography,  is  not  as  great  as  that  from  Mitylene  to  Chi- 
os, or  from  Cliios  to  Samos,  The  two  last  distances  having  been 
traversed  in  one  day  each,  the  presumption  is,  that  the  first  occupied 
the  same  time;  the  general  course  being  the  same,  and  therefore 
the  wind  equall}^  favourable,  and  Paul  showing  on  every  occasion, 
in  this  voyage,  the  utmost  anxiety  to  get  to  Jerusalem  before  the 
day  of  Pentecost.  The  whole  voyage,  therefore,  occupied  four  days; 
and  consequently,  allowing  another  day  for  the  messenger  who 
sailed  from  Miletus  to  Ephesus,  a  shorter  distance,  by  the  map, 
than  from  Mitylene  to  Chios,  or  from  Chios  to  Samos,  only  five 
days  elapsed  from  the  time  of  leaving  Troas  until  the  day  the  elders 
left  Ephesus  to  go  to  Miletus  to  see  Paul. 

27.  To  return  to  Timothy,  he  may  have  travelled  from  Troas  to 
Ephesus  by  land  or  by  sea. 

28.  If  we  suppose  hat  he  travelled  by  land,  it  was  not  possible 
considering  the  directness  of  the  route  by  sea,  the  much  more 
indirect  route  by  land,  the  much  greater  slowness  of  travelling  by 
land  than  by  water,  and  the  distance  from  Troas  to  Ephesus,  ex- 
tending over  four  and  a  half  degrees  of  latitude,  or  at  least  400  miles, 
that  Timothy  could  have  arrived  at  Ephesus  when  the  elders  left 
that  city  for  Miletus — that  is,  in  five  days. 

29.  If  any  one  should  wish  to  know  how  the  distance  from  Troas 
to  Ephesus,  is  ascertained  to  be  400  miles,  I  answer;  there  are  four 
and  a  half  degrees  of  latitude  between  the  two  places,  or  at  least 


38 

270  geographical  miles;  indeed  somewhat  more,  as  the  places  do  not 
lie  exactly  North  and  South  from  one  another.  To  determine  how 
many  miles  of  road  this  would  make,  I  had  no  better  way  than  to 
take  the  distance  between  two  of  our  towns  in  geographical  miles 
and  by  comparing  this  with  the  same  distance  in  road  miles,  to 
ascertain  the  probable  distance  between  Troas  and  Ephesus  in  the 
5ame.  l^'hus,  the  distance  between  Boston  and  Baltimore,  is  about 
284  geographical  miles-  -the  distance  in  road  miles,  that  is  to  say 
by  the  common  computation,  is  421  miles.  The  proportion  284 
geographical  to  421  road  miles,  gives  for  270  geographical  miles, 
400  road  miles  between  Troas  and  Ephesus. 

'^0.  Such  a  distance  Timothy  could  not  have  travelled  in  five 
days.  It  would  take  a  man  ten  or  twelve  days  to  travel  it  on  horse- 
back, without  any  allowance  for  interruptions,  and  few  men  do  it 
even  in  that  time.  Therefore,  Timothy  could  not  have  arrived  at 
Ephesus  at  the  time  of  this  meeting  between  Paul  and  the  elders  at 
Milmus. 

31.  If,  on  the  other  hand,  we  supposcTimothy  to  have  travelled 
by  water,  he  must  have  made   the  voyage  in  company  with  Paul; 
and  in  every  point  of  view  this   is  the  most  probable.     They  had 
been  many  years  constant  companions  ;  (  H  )  they  had  designed 
to  sail  together  from  Greece  to  Asia;  and  when  this  design  was 
frustrated,   and   Paul   returned  through  Macedonia    to  avoid   the 
Jews  who  were  lying  in  wait  to  kill  him,  Timothy  went  on  with  the 
dthers  to  Troas,  and  waited  there  until  he  rejoined  them.    [Acts  xx, 
5.]     The  company  spent  a  week  at  Troas,  [Acts  xx,  6.]  and  then 
proceeded  on  their  way  to  the  very  neighbourhood  where  Timothy 
was  also  to  go.     [Acts  xx,  13   17.]     It  was  nearer  by  sea  than  by 
land :  the  journey  could  therefore    be  made  more  speedily,  more 
pleasantly,  even  if  Paul  were  not  on  board;  inuch  more   with  him 
lor  acompatiion.     In  fact  the  pleasure  of  suciia  trip,  with  an  old  and 
valued  friend,  taking  his  leave   for  an  unknown  length  of  time, 
would  induce  most  men   to  go  considerably  farther  round,  much 
more  to  take  a  better,  shorter,  and  pleasantcr  way.  Add  to  all  these 
considerations,  that  we  have  no  account  of  Timothy's  leaving  fho 
company  at  Troas,  and  it  is  in  the  highest  degree  probable  that  he 
did  not  leave  them  there;  and,  consequently,  that  he  was  present 
at  the  interview  between  Paul  and  the  Elders, 

32.  If,  however,  he  was  not  there  at  the  time,  it  is  manifest  he 
eould  not  have  arrived  by  land  before  they  left  Ephesus    and  con- 


30 

scquently,  in  either  case,  these  elders  Were  in  the  Church  at  Ephe- 
sus  before  ho  took  charge. 

33.  This  view  of  the  case  is  strongly  confirmed  by  the  considera-' 
tion  of  the  improbability  that  Paul  would  have  lal)oured  three  years 
to  establish  tliis  Ciiurch,  and,  although  he  showed  great  attachment 
to  it,  and  great  anxiety  for  its  welfare,  have  left  it,  never  expectinn- 
to  see  it  again,  without  bringing  it  to  proper  order,  and  placing  it 
on  the  best  footing  in  his  power;  and  the  more  especially  when  we 
recollect  how  careful  he  was  to  ordain  elders  in  every  church, 
[Acts  xiv,  23.]  long  before  this.  [Acts  xviii,  11,  18,  20-23,-  xix,8, 
lOj  XX, 31.]  Such  a  supposition  would  be  totally  inconsistent  with 
every  trait  in  his  character.  Ardent,  indefatigable,  with  such  a 
talent  for  order  and  method  as  is  displayed  in  his  epistles,  and  par- 
ticularly in  that  to  Timothy,  he  could  not  have  suffered  the  Church 
to  be  without  order  for  three  years.  He  must  have  arranged  its 
affairs  long  before  he  left  it,  and  ordained  elders  here  as  in  other 
Churches. 

34.  The  same  view  is  confirmed  likewise  by  the  whole  tenor  of 
the  address  to  the  elders  of  Ephcsus.  Paul  reminds  them,  in  very 
touching  language,  of  the  manner  in  which  he  had  devoted  himself 
to  instructing  them,  and  makes  a  strong  appeal  to  their  feelings,  to 
induce  them  to  be  faithful;  telling  them  that  he  never  should  see 
them  again.  He  therefore  urges  them  to  take  care  to  feed  the 
Church  over  which  the  Holy  Ghost  had  made  them  overseers;  and 
he  warns  them  to  be  faithful,  because^  he  knew  that  some  among 
them  would  thereafter  arise  and  speak  perverse  things.  His  whole 
object  evidently  was  to  excite  them  to  perform  the  duty  which  had 
been  committed  to  them  (of  feeding  the  Church,  an  expression  un- 
questionably relating  to  the  doctrine  they  should  teach)  ;  and 
to  warn  them  that  he  apprehended  some  of  their  ownselves 
would  thereafter  "  arise  speaking  perverse  things,"  whicli  shows 
that  he  had  discovered  in  some  of  them  a  tendency  to  do  this,  in  the 
course  of  his  acquaintance  with  them.  The  whole  tenor  of  the  ad- 
dress shows,  that  Paul  was  intimately  acquainted  with  these  elders, 
in  consequence  of  his  three  years  residence  in  Ephcsus. 

35.  It  is  evident,  moreover,  from  a  passage  in  the  first  epistle  to 
Timothy,  that  Paul  had  this  very   state  of  things,  in  the  Church  at 

*  The  Oli/rin.il  word  trausluted/yr,  iiitlic  passage  Fou  I  know  this  S^-c.  [Act* 
XX,  29.]  is  GAR,7ia7Ai,  enm,  for;  igitur,  therefore;  qu'ippc,  because;  it  is  a  con- 
junction relating  to  causeS;  conjancik)  causalin. 


4d 

Ephesus  in  view  when  he  wrote  that  epistle.  He  says,  "  I  bcsouglit 
thee  to  abide  still  at  Ephesus,  when  I  went  to  Macedonia,  that  thou 
mightest  charge  some  that  they  teach  no  other  doctrine.''''  He  must 
have  had  some  certain  persons  in  view:  and  if  we  look  at  the  exact 
meaning  of  the  word  translated  so7ne,  we  shall  see  at  once  the  cor- 
rectness of  this  idea.  The  word  is  tisi,  and  signifies  quidasi,  some 
certain  persons  :  it  is  also  used  indefinitely  to  signify  somebody, 
some  or  other,  indcfinitum  ALiaris.  Paul  evidently  must  have  used 
the  word  in  the  defimtc  sense :  he  could  not  have  meant  to  tell 
Timothy  to  charge  some  body  or  other,  but  to  charge  some  certain 
persons,  whom  he  had  in  view,  not  to  teach  any  other  doctrine. 

36.  It  mav  be  added  here,  that  the  very  expression  of  Paul  to 
Timothy,  that  thou  mightest  charge  some  to  teach  no  other  doc- 
trine, implies  that  there  were  teachers  then  in  Ephesus.  He  had 
therefore  these  very  teachers  in  view  when  he  wrote  the  instructions 
to  Timothy,  and  afterwards  calling  them  all  together,  he  himself 
warns  them  of  this  very  evil,  which  he  had  before  directed  Timothy 
to  charge  them  to  abstain  from. 

37.  The  conclusion  drawn  from  the  impossibility  of  Timothy^s 
having  reached  Ephesus,  when  the  elders  were  sent  for,  to  meet  Paul 
at  Miletus,  (32)  is,  therefore,  confirmed  by  the  latter  considerations, 
(33-36)  and  it  is  manifest  that  there  were  elders  in  the  Church  at 
Ephesus  when  Timothy  was  appointed  to  take  charge  of  it. 

38.  We  have  now  seen  that  Paul,  after  spending  three  years  in 
planting  and  building  up  the  Church  at  Ephesus,  being  about  to  go 
to  Rome,  besought  Timothy  to  abide  in  Ephesus  in  charge  of  the 
Church,  with  authority  over  all  in  it,  including  the  Presbyters: 

That  Paul  on  this  occasion  wrote,  for  his  instruction  in  the 
government  of  the  Church,  his  first  epistle  to  him,  wliile  in  Macedo- 
nia, and  a  little  before  rf^joinin^  liim  at  Troas,  when  Timotliy  was 
waiting  for  liim . 

Tiiat  Paul  left  Troas  {"or  Jcruf-alem,  where  he  meant  to  spend  a 
short  time  before  going  to  Rome,  stopped  at  Miletus,  and  sent  for 
the  elders  of  the  Chui-ch  at  Ephesus,  before  Timothy  could  possibly 
have  reached  that  city  :  and  therefore, 

That  there  were  elders  in  Ephesus  when  Timothy  was  appointed 
to  take  charge  of  that  Church. 

39.  We  have  moreover  seen  thai  Timothy  had  authority  to  exer- 
cise in  the  Church,  ample  episcopal  powers;  to  select  the  presb}^- 
ters  and  deacons,  to  prove  or  try   them,  and  on  proper  trial  to 


41 

ordain  them,  if  they  proved  faithful  to  honout  them,  if  otherwise 
to  rebuke  any  that  sinned  before  all,  that  the  rest  might  fear  the 
like  treatment  in  case  of  improper  conduct.  Indeed  so  far  from 
the  presbyters  being  on  a  footing  of  equality  with  him  in  power, 
more  is  said  about  keeping  them  in  order  than  any  body  else — a 
circumstance  which  unquestionably  may  be  explained  by  the 
knowledge  Paul  had  of  the  perverse  disposition  of  some  of  them, 
which  he  tells  them  of  in  his  address  to  them  at  Miletus. 

40.  The  difference  between  the  character  and  office  of  Timothy 
and  the  elders,  will  appear  in  a  striking  point  of  view,  on  com- 
paring the  commission  given  to  him,  (see  12,  13,  39,)  with  the 
address  to  them. 

To  the  elders  there  is  not  one  word  said  about  ruling,  the  sole 
charge  to  them  being  to  feed-  the  flock  over  which  the  Holy  Ghost 
had  made  them  overseers,  and  to  avoid  teaching  perverse  doc- 
trines to  draw  array  disciples  after  them. 

To  Timothy  the  power  is  given,  to  restrain  those  wlio  teach  false 
doctrine;  he  is  the  source  of  authority  to  preach;  ("Z«y  hands  siid- 
denly  on  no  man,''')  he  is,  to  the  presbyters,  the  source  of  honour, 
the  punisher  of  offences,  a  praise  to  them  that  did  well,  a  terror  to 
them  who  should  do  evil.  He  was  in  short  the  overseer  of  the 
whole — -the  Bishop  of  the  Church  at  Ephesus. 

41 .  Here,  then,  we  undoubtedly  have  three  distinct  orders  of  min- 
isters  in  the  Church.  Timothy  over  all ;  the  source  of  ministerial 
authority  in  that  church;  the  presbyters  and  deacons  selected  and 
ordained  by  him;  and  these,  as  well  as  those  who  were  in  the 
Church  when  he  took  charge,  subject  to  his  rebuke  if  found  acting 
improperly ;  the  presbyters  feeding  the  Church,  teaching  the  peo- 
ple; and  the  deacons,  though  not  mentioned,  in  express  words  in 
the  epistle  to  Timothy  as  preaching,  yet  in  other  places  as  preach- 
ing and  baptizing.     (Acts  vi,  9,  10;  viii,  5,  12,  35,  38,  40.) 

42.  It  has  been  said  that  Timothy  exercised  these  powers  in 
quality  of  an  evangelist;  as  it  is  said,  "But  watch  thou  in  all  things, 
endure  afilictions,  do  the  work  of  an  evangelist,  make  full  proof  of 
thy  ministry.     (II.  Tim.  iv,  5.) 

It  is  answered, 

1.  The  oljjection  embraces  the  admission  that  Timothy  had  su- 
perior authority. 

2.  Evangelist  was  not  the  name  of  an  order  of  ministers.  The 
DEACON  Philip  loas  an  evangelist.     (Acts  xxi,  8.) 

F 


42 

The  word  evangelist  is  so  nearly  the  same  as  evangelium,  \\\e 
(gospel,)  as  to  make  it  evident  that  an  evangelist  was,  in  general, 
one  who  preached  the  gospel,  who  spread  the  good  news.  It  bears 
the  same  relation  to  evangelium,  that  the  old  English  word,  gos- 
peller, does  to  gospel ;  and  hence  it  was  that  the  deacon  Philip 
was  called  an  evangelist, 

43.  It  is  objected  as  a  difficulty  in  the  way  of  receiving  this  doc- 
trine, that  the  presbyters  are  called  overseers  or  bishops.  They 
are  so  called;  overseers  over  the  Jioclc:  but  that  name  did  not  point 
out  their  j?oit'<?rs.  The  extent  of  the  oversight  which  they  had  in 
the  church  is  expressly  stated.  They  were  to  take  heed  to  feed  the 
Church  and  to  avoid  false  doctrine.  (34)  No  other  power  or 
authority  is  mentioned,  than  feeding  the  flock:  and  notwithstand- 
ing tills  vamc,  there  was  one  over  them,  from  whom  they  derived 
their  ordination,  and  who  honoured  them  or  rebuked  them  according 
to  their  deserts.     He  was  their  overseer,  their  Bishop. 

44.  If  it  be  asked  why  then  was  not  Timothy  called  a  Bishop, 
the  answer  is  given  in  the  plain  statement  of  the  fact,  that  those 
who  bore  the  relation  he  did  to  the  Church  were  then  called  Apos- 
tles: and  that  afterwards  it  became  the  practice  to  use  the  title  of 
Bishop  instead  of  that  of  Apostle,  and  to  distinguish  the  elders  by 
the  title  Preshytcr  alone. 

45.  With  regard  to  the  assertion  that  those  who  had  the  charge 
of  churches  were  originally  called  Apostles,  we  find  that  Paul  gives 
that  title,  in  his  second  epistle  to  the  Corinthians  (viii,  23)  to 
Titus  and  another  who  was  with  him.  In  our  English  Testament 
the  word  is  translated  messengers;  but  the  word  in  the  Greek  is 
apostoloi,  apostles.  This  word,  apostoloi,  signifying  messengers,  is 
used  to  designate  the  messengers  of  God  sent  to  preach  the  gospel. 
It  is  not  therefore  proper  to  translate  the  word  in  this  case  messen- 
gers merely — seeing  that  these  men  really  were  messengers  of 
Ood;  of  one  of  whom  it  is  said  in  the  18th  verse  of  the  same  chap- 
ter, that  his  praise  was  in  the  gospel  thro-.ighout  all  the  churches, 
and  of  both  that  they  were  the  glory  of  Christ.     (II.  Cor.  viii,  23.) 

Epaphroditus  is  also  called  messenger  in  the  English  Testament 
(Philip.  ii,25;)  but  the  word  in  the  original  is  the  same,  (apuslolon, 
in  the  singular  number,)  and  the  strong  words  used  with  it,  slxnv 
that  he  was  what  he  is  called  in  the  original,  the  Apostle  of  (h*^ 
Philip[)ians;  "Yet  Isu[)posed  it  necessary  to  send  to  you  Epaphrodi- 
tus, mij  brother  and  companion  in  labour  (assistant  or  colleague,) 


43 

and  fellow -soldier,  hut  your  ^Spostle,  and  he  that  ministered  to  my 
wants." 

4G.  It  may  be  objected  to  this,  that  Epaphroditus  carried  to  Paul 
the  contril)ution  of  the  Philippians,  and  therefore  he  was  their  mes- 
senger iiterally.  But  this  was  what  Paul  himself  frequently  did: 
if  carrying  a  contribution  is  evidence  that  the  bearer  is  not  an  apos- 
tle although  so  called,  and  called  by  Paul  colleague  or  assistant 
and  fellow-soldier,  Paul  must  have  been  merely  a  messenger.  In 
those  times  of  persecution,  when  the  leading  men  of  the  Church 
were  continually  liable  to  be  arrested  and  carried  to  Rome,  while 
prisoners  there  they  were  visited  by  their  brethren,  colleagues  and 
fellow-soldiers,  who  governed  the  churches  in  the  countries  around 
the  JMediterranean  sea,  and  they  very  commonly  carried  them  some 
thing  to  render  their  imprisonment  comfortable.  Thus,  between  40 
and  50  years  after  the  death  of  Paul,  Ignatius,  Bishop  of  Antioch, 
was  carried  to  Rome,  and  during  his  long  journey,  Onesimus  Bish- 
op of  the  Ephesians,  Damas  Bishop  of  the  Magnesians  with  two 
presbyters  and  a  deacon,  and  Polybius  Bishop  of  the  Trallians, 
went  to  attend  to  him  and  comfort  him  on  his  way.  [See  the  ap- 
pendix.] These  Bishops  in  these  cases  carried  the  contributions  of 
their  respective  churches;  but  this  did  not  make  them  mere  mes- 
sengers. 

47.  The  objection  to  considering  as  apostles,  any  but  the  twelve 
and  Paul,  and  to  reject  the  claim  of  others  whom  Paul  in  his 
epistles  calls  apostles,  leads  to  the  rejection  of  the  claim  of  Barna- 
bas likewise.'  Accordingly  Dr.  Miller  attempts  to  show  that  he  also 
is  but  a  messenger  of  the  Churches.  (Miller's  Letters,  p,  59.)  It 
has  however  been  satisfactorily  shown  that  Barnabas  was  an  Apos 
lie  (p.  16  of  this  essay,)  and  Paul  himself  calls  him  an  Apostle  in 
the  following  passage  in  which  he  is  speaking  of  his  own  claim  to  the 
title  of  an  Apostle,  "  My  answer  to  them  that  do  examine  me,  is 
this:  Have  we  not  power  to  eat  and  to  drink?  Have  we  not  power 
to  lead  about  a  sister,  a  wife,  as  well  as  other  Apostles,  and  as 
the  brethren  of  the  Lord,  and  Cephas?  Or  I  only  and  Barxabas, 
Jiave  not  we  power  to  forbear  working  ?"  (I.  Corinth,  ix,  3-6.)  The 
objection  to  Epaphroditus,  Titus,  and  others  whom  Paul  calls  Apos- 
tles, is  equally   invalid. 

48.  The  assertion  that  those  persons  who  occupied  the  chief  sta- 
tion in  the  Church  and  were  originally  called  apostles,  were  after- 
wards called  bishops,  is  of  such  ^.  nature  that  it  can  be  shown  to 


44 

be  true  or  false  only  by  evidence,  anti  the  appeal  therefore  is  to  ev- 
idence. This  in  the  very  nature  of  things  must  be  drawn  from  the 
writings  of  those  who  succeeded  the  apostles  in  the  care  and 
charge  of  the  Church.  These  are  the  best  witnesses  that  possibly 
could  be  thought  of;  men  who  spent  their  lives  in  the  service  of 
the  Church,  devoted  to  God;  men  who  chose  "rather  to  suffer  af- 
fliction with  the  people  of  God,  than  to  enjoy  the  pleasures  of  sin 
for  a  season;"  men  who  "had  trial  of  cruel  mockings  and  scourg- 
ings,  yea,  moreover,  of  bonds  and  imprisonment;"  men  who  not 
only  "  hazarded  their  lives  for  the  name  of  our  Lord  Jesus  Christ," 
which  the  Apostles,  elders  and  brethren  at  Jerusalem  speak  of  as  a 
high  recommendation  of  Barnabas  and  Paul,  (Actsxv,  25,  26,)  but 
who  deliberately  yielded  up  their  lives  to  a  violent  death  by  the 
sword,  by  fire,  and  by  wild  beasts,  rather  than  deny  the  Lord  that 
bought  them.  Let  any  man  read  the  martyrdom  of  Ignatius  and 
the  3rd  to  the  8th  sections  of  his  epistle  to  the  Romans,  in  the  ap- 
pendix to  these  pages,  and  then,  laying  his  hand  on  his  heart  and 
looking  up  to  God,  say  that  Ignatius  is  not  to  be  credited  as  a  wit- 
ness respecting  the  order  of  the  Church  in  his  time. 

49.  Ignatius  was  an  old  man  when,  for  his  steadfast  refusal  to 
deny  the  Saviour,  he  was  thrown  into  the  amphitheatre  at  Rome 
and  devoured  by  lions.  This  occui'red  in  the  year  116  of  the 
Christian  sera,  and  about  forty-six  years  after  the  death  of  Paul. ' 
He  Avas  about  forty  years  in  the  service  of  the  Church,  and  conse- 
quently he  was  in  that  service  almost  the  v/hole  interval  between 
Paul's  death  and  his  own.  He  was  a  disciple  of  the  Apostle  John, 
and  as  the  latter  lived  till  about  the  year  96  he  died  only  twenty 
years  before  Ignatius. 

50.  In  his  epistles,  written  in  the  year  116,  on  his  way  to  Rome 
to  suffer  martyrdom,  Ignatius  speaks  very  frequently  of  all  the 
orders  of  ministers.  He  speaks  of  the  Bishop  in  the  sigular  num- 
ber in  every  instance,  and  in  such  terms  as  carry  conviction  to  the 
mind  that  there  was  but  one  in  a  church  at  one  time.  He  attributes 
to  him  powers  and  authority  fully  equal  to  that  exercised  by  the 
Apostles.  The  Bishop,  according  to  Ignatius,  was  the  source  of 
authority  in  the  Church;  without  his  approbation  nothing  was  to 
be  done;  in  his  absence  the  flock  had  no  other  shepherd  but  God. 
(Sect.  9th  of  the  epistle  to  the  Romans.)  Timothy  was  no  more, 
Timothy  was  no  less  in  Ephcsus.  According  to  Ignatius  the  pres-^, 
byter  had  no  longer  the  title  of  Bishop :  but  he  was  no  less  than  the 


45 

presbyter  of  Ephesiis  under  Timothy.  He  was  the  very  same  ir 
every  duty,  but  derived  all  his  authority  from  the  Bishop.  The 
same  is  true  of  the  deacon.  These  all,  according  to  Ignatius, 
were  still,  as  in  Ephesus,  ministers  in  the  word.  There  was  no 
change  whatever  in  the  constitution  of  the  Church.  The  princi 
pal  minister  had  adopted  another  name,  perfectly  appropriate,  Bish- 
op or  overseer  of  the  Church :  and  this,  which  in  the  beginning  be- 
longed to  the  second  order  of  ministers,  they  no  longer  retained; 
but  with  the  name  of  presbyter,  they  retained  all  the  duties  of  the 
presbyter  of  Ephesus. 

51.  It  is,  moreover,  admitted  by  the  Presbyterians,  that  Timothy 
exercised  authority  over  the  elders  in  the  Church  at  Ephesus,  but 
they  allege  that  it  ceased  with  him.  Of  this,  however,  there  is 
not  the  slightest  evidence.  The  scriptures  say  nothing  about  it. 
To  the  Fathers  only  can  they  go  for  evidence,  and  they  are  decided- 
ly against  them.  Ignatius  in  his  epistle  to  the  Ephesians  speaks  of 
Onesimus  their  Bishop — of  course  such  a  Bishop  as  he  continually 
alludes  to,  exercising  all  the  power  that  Timothy  did. 

52.  It  may  also  be  remarked  that  the  manner  in  which  Ignatius 
speaks  of  the  three  orders  of  ministers,  shows  that  the  change  in 
the  name  of  two  of  them  had  been  made  some  time:  for  there  is  not, 
]  think,  one  syllable  of  allusion  to  the  change  in  all  his  epistles :  it 
was  therefore  not  a  recent  onej  and  the  whole  tenor  of  the  epistles 
shows  that  it  had  become  the  settled  practice  of  the  Church. 

53.  In  these  epistles,  then,  we  observe  the  fact,  that  that  man 
who  exercised  the  authority  in  the  Church,  which  the  Apostles  in 
their  lifetime  exercised,  was  called  Bishop. 

54.  It  is  also  to  be  observed  that  there  is  only  one  Bishop  spoken 
of  in  one  church  at  a  time,  but  many  presbyters  -Bishop  always 
in  the  singular.  Presbyters  always  in  the  plural — and  often  men 
tioned  together,  the  Bishop  and  presbyters,  or  the  Bishop  and  his 
presbytery  or  council  of  .presbyters  (sect.  4  of  epistle  to  the 
Philadelphians)  so  as  to  show  as  perfectly  as  language  can  show 
the  difference  between  them. 

55.  The  same  state  of  tilings  existed  in  one  of  the  Churches  to 
which  Ignatius  wrote  an  epistle,  in  which  he,  for  obvious  reasons, 
was  not  led  to  say  any  thing  of  their  ministers,  I  mean  the  Romans. 
This  we  learn  from  a  passage  from  Irenaeus,  book  third,  chapter 
third. 

"The  Apostles,   founding  and   instructing  that  Church,  (the 


46 

Cluirch  of  Rome,)  delivered  to  Linus  the  Episcopate;  Anadetus 
succeeded  him;  after  him  Clemens  obtained  the  Episcopate  from  the 
Apostles.  To  Clement  succeeded  Evaristus;  to  him  Alexander; 
than  Sia-tus;  and  after  him  Tclesphortis ;  then  Hvgynus;  after  him 
Fins;  then  Anicetns;  and  when  Soler  had  succeeded  Anicctus,  then 
Eleutherius  had  the  Episcopate  in  the  twelfth  place.  By  this  succes 
sion,  that  tradition  in  the  Church,  and  publication  of  the  truth, 
which  is  from  the  Apostles,  is  come  to  us." 

This  passage,  extraordinary  as  it  may  seem,  with  the  words 
marked  in  Italics,  is  taken  from  Miller's  Letters,  p.  151.  It  will 
be  noticed  again  hereafter. 

58.  Others  of  the  Fathers  state  distinctly  that  Timothy  was 
Bishop  of  the  Ephcsians,  as  appears  from  the  following  quotations 
from  Dr.  Bowden's  Letters  to  Dr.  Miller,  vol.  1,  p.  257. 

"  1.  From  a  fragment  of  a  treatise  by  Polycrates,  Bishop  of 
Ephesus,  towards  the  close  of  the  second  centur}  .  This  fragment 
is  preserved  in  PhotiuH''s  Bihliothcca,  and  quoted  by  Archbishop 
Usher  in  his  discourse  on  Episcopacy,  In  that  fragment  it  is  said, 
that  "  Timothy  was  ordained  Bishop  o(  Ephesus  by  the  great  PauV 
2.  It  appears  from  Eusehius,  who  says,  "  it  is  recorded  in  history  that 
Timothy  was  the  first  Bishop  oi Ephesus. ''">  3.  From  the  Commentary 
under  t!ie  name  of  Amhrosc.  He  says,  "  Being  now  ordained  a 
Bisliop,  Timothy  was  instructed  by  the  epistle  of  Paul,  how  to  dis- 
pose and  order  the  church  of  God."  4.  From  Epiphanius,  who 
says,  "  The  Apostle,  speaking  to  Timothy,  being  then  a  Bishop, 
advises  him  thus, — '■'■  Rebvke  not  an  Elder,'"'  &lc.  5.  By  Jerome, 
w  ho,  in  his  tract  of  ecclesiastical  writers,  says,  that  "  Timothy  was 
ordained  Bishop  of  the  Ephcsians  l)y  the  Messed  PaulP  (>.  By 
Chrysostom,  who  says,  "  Paul  directs  Timothy  to  fulfil  his  minis- 
try, being  then  a  Bishop;  for  that  he  was  a  Bisliop  appears  from 
Prt?/r5  writing  thus  to  him,  '■'■  Lay  hands  suddenly  on  no  vwn.'''' — 
7.  By  Leontius,  Bishop  of  Magnesia,  one  of  the  Fathers  in  the 
great  council  of  Chalcedon,  who  declared,  that  "from  Timothy  to 
tlicir  time,  there  had  been  twenty-six  Bishops  of  the  church  of 
Ephesus.'''  8.  By  Primasius,  who  says,  ^'Timothy  was  a  Bishop; 
and  had  the  gift  of  prophecy  with  his  ordination  to  the  Episcopate." 
0.  By  Theoplujlact,  who  gives  this  reason  for  .S7.  P«?/Z'5  writing  to 
Timothy,  "  because  that  in  a  church  newly  constituted,  it  was  not 
f^asy  to  inform  a  Bishop  of  all  things  incident  to  his  place  by  word  of 
liiouth;"  and  in  his  Commpv.tfirii  on  the  fourth  chnptcr  of  the  first 


47 

rpistle,  he  styles  Timothy,  Bishop.  10.  By  Occumenius,  who,  oft 
these  words,  /  besought  thee  to  abide  stili  at  Ephesiis,  gives  this 
gloss, — "  He  ordained  him  Bishop." 

In  remarking  on  Dr.  Miller's  omitting  the  striking  passages  in 
favour  of  Episcopacy,  in  his  quotations  from  the  Fathers,  Dr. 
Bowden  says,  "Thus,  you  do  not  exhibit  the  following  pointed  tes- 
timonies from  Hilary.  '  The  Bishop  is  the  chief;  though  every 
Bishop  is  a  Presbyter,  yet  every  Presbyter  is  not  a  Bishop,  lie 
declares  that  James  was  constituted  Bishop  of  Jerusalem  by  the 
Apostles,  and  that  the  Apostles  were  Bishops.'  He  affirms,  that 
'  Timothy  and  Titus,  and  the  Angels  of  the  Asiatic  churches  were 
Bishops' — Bishops  in  the  appropriate  sense  of  the  word.  He  says, 
•In  the  Bishop  all  orders  are  contained,  because  he  is  the  Prince, 
or  Chief  of  the  Priests."  He  affirms  that  'the  Bishop  is  the  Vice- 
gerent of  Christ,  and  represents  his  Person;''  and  that  'he  de- 
creed every  church  should  be  governed  by  one  Bishop,  even  as 
all  things  proceed  from  one  God  the  Father.'  And  in  several  other 
places  this  author  affirms,  '  that  in  a  church  there  were  several 
Presbyters  and  Deacons,  but  never  more  than  one  Bishop,  even  in 
the  Apostle's  times.'"     [See  p.  37  of  Bowden's  Letters,  vol.  1.] 

He  asks  Dr.  Miller,  "Wh}',  Sir,  did  you  not  inform  your 
Christian  brethren  that  Thcodoret  maititains,  that  those  who  had 
the  appropriate  title  of  Bishop  in  his  day,  and  for  ages  before,  were 
called  Apostles  in  the  first  age  of  the  Church?  Why  did  you  not 
lay  before  them  the  following  passage?  '  Epaphroditus  was  called 
the  Apostle  of  the  Philippiaas,  because  he  was  entrusted  with  the 
Episcopal  government,  as  being  their  Bishop.  For  those  now  call- 
ed Bisliops,  were  anciently  called  Apostles;  but  in  process  of  time, 
the  name  of  Apostle  was  left  to  those  v.  ho  were  truly  Apostles, 
and  the  name  of  Bishop  was  restrained  to  those  who  v/ere  anciently 
called  Apostles;  Thus  Epapkrodilus  v:a.s  the  Apostle  of  the  Phil- 
ippians,  T'itus  of  the  Cretans,  and  Timothy  of  the  Jlsiatics.''''' — 
[See  p.  41  of  the  same.] 

Here,  therefore,  we  have  a  perfectly  satisfactory  account  of  the 
reason  wiiy  the  names  Bishop  and  Prcshnter  were  no  longer  ap- 
plied to  the  same  office  as  they  had  been  in  tlic  scripture — the  name 
of  Jlpoxt'u  was  di'.ji)ped — and  the  name  of  Bishop  was  now  ^'re- 
strained to  those  icho  were  anciently  called  ^postles.''^ 

"There  is  another  writer  who  was  contemporary  with  Iheodoret, 
tliat  deserves  to  be  noticed — 1  mean  Isidore,  Bishop  of  Peiusium^ 


of  whom  MoshpAm  gives  the  following  character.  *tte  was  a  man 
of  uncommon  learning  and  sanctity.  A  great  number  of  liis  epis- 
tles are  yet  extant,  and  discover  more  piety,  genius,  erudition  and 
wisdom,  than  are  to  be  found  in  the  voluminous  productions  of 
many  other  writers.'  Isidore  says,  '  The  Bishops  succeeded  the 
Apostles — they  were  constituted  through  the  whole  world  in  the 
place  of  the  Apostles.'  He  then  says,  that  ^  Aaron,  the  high 
priest,  was  what  a  Bishop  w,'  and  that  '  AarorCs  sons  prefigured 
the  Presbyters."'     [See  p.  46  of  the  same.] 

57.  Having  thus  established,  by  abundant  evidence  drawn  from 
scripture,  that  Timothy  exercised  all  the  powers  of  a  Bishop  in  the 
Church  atEphesus,  the  presbyters  and  deacons  deriving  their  au- 
thority from  him,  and  being  subject  to  his  superintendence  and 
government,  receiving  from  him  honour  when  honour  was  due,  and 
rebuke  before  all  when  deserved,  in  order  that  the  rest  might  be 
influenced  by  fear  of  punishment  to  avoid  like  offences;  and  that 
the  Fathers  who  succeeded  the  Apostles  in  the  care  of  the  Church, 
called  Timothy  Bishop  of  Ephesus,  it  is  proposed  in  the  next  place 
to  show  that  he  continued  in  that  charge,  certainly  five  years  and 
a  half;  and  longer,  but  how  much  longer  is  uncertain. 

58.  Paul  in  his  first  epistle  to  Timothy  gives  him  charge  "  until 
the  appearing  of  our  Lord  Jesus  Christ;"  which  is  evidently  for  an 
unlimited  time. 

When  the  second  epistle  to  Timothy  was  written,  he  was  still  in 
Ephesus.  This  is  not  questioned,  and  appears  evident  from  several 
circumstances. 

1.  Paul  in  his  first  epistle, relative  to  the  affairs  of  Ephesus,  speaks 
of  Hymeneus  having  made  shipwreck  of  faith  ;(i,  19,  20)  and  in  the 
second  epistle,  (ii,  17,  18)  speaks  of  the  same  person  as  still  being 
in  the  way  of  the  truth,  "saying  that  the  resurrection  is  past  alrea- 
dy, and  overthrowing  the  faith  of  some." 

He  also  speaks  in  the  first  epistle  of  Alexander  making  ship- 
wreck of  faith;  (I.  Tim.  i,  20;)  and  in  the  second,  tells  Timothy  to 
beware  of  him.     (II.  Tim.  iv,  15.) 

2.  In  the  second  epistle  he  informs  Timothy  that  Onosiphorus 
when  he  tcan  in  Rome  sought  him  out  diligently ;  and  adds  "  in 
how  many  things  he  ministered  unto  me  at  Ephesus,  thou  knoivest 
very  ivell;''''  (11.  Tim.  i,  10,  17,  18;)  and  towards  the  close  of  the 
epistle  he  says,  "  salute  Prisca  and  Aquilla,  and  the  household  of 
Onpsiphorns.^''    (IT.  Tim.  iv,  19.)     The  former  of  these  passages 


\ 


49 

shows  that  Onesipliorus  wa;^  an  inliabitant  of  Ephesus  who  minister 
ed  to  Paul  during  the  long  residence  of  himself  and  Timoihy  in 
that  town;  and  the  latter  that  Timothy  was  his  fellow-townsman, 
because  Paul  desires  him  to  salute  his  household. 

59.  It  being  thus  established  that  the  first  epistle  to  Timothy 
^s  written  a  i^ew  weeks  before  he  took  charge  of  the  Church  at 
Eph^SwS^l,  •j^^'and  that  he  was  still  at  Ephesus  when  the  second 
was  written  J  (58)  he  must,  during  the  intermediate  time,  have 
governed  the  Church  in  that  city.  This  interval  was  above  five 
years  and  a  half,  of  which  positive  evidence  shall  now  be  stated 
from  scripture :  and  very  strong  evidence,  that  a  longer  time  elapsed. 

00.  That  the  second  epistle  to  Timothy  was  written  above  five 
years  after  the  first,  is  completely  established  by  the  following 
considerations, 

Gl,  We  have  seen  that  Paul  wrote  his  first  epistle  to  Timothy  in 
Macedonia,  immediately  before  his  voyage  to  Jerusalem  and  Rome. 
(21)  From  Philippi  in  Macedonia  he  sailed  to  Troas,  remained 
thei-e  a  week,  Avent  on  to  Miletus,  and  would  not  visit  Ephesus, 
because  he  was  anxious  to  reach  Jerusalem  by  the  day  of  Pente- 
cost. [Acts  XX,  6-10.]  From  Miletus  he  passed  on  to  Jerusa 
lem.  [Acts  xxi,  1-17.]  In  this  city  he  was  imprisoned,  in  con- 
sequence of  a  clamour  raised  against  him  by  the  Jews  of  Asia, 
.and  confined  two  years  by  Felix  the  Governor  of  Judea.  [Acts 
xxi,  33;  xxiii,10,  35;  xxiv,  27.]  Having  appealed  to  Cajsar,  [Acts 
xxv,  10-12]  he  was  at  length  sent  to  Rome.     [Acts  xxvii,  1,  &,c.] 

As  he  went  to  Jerusalem  to  the  feast  of  Pentecost,  which  was  in 
the  spring  of  the  year,  and  was  imprisoned  by  Felix  two  year?, 
and  sent  to  Rome  by  Festus  soon  after  his  entrance  on  the  govern- 
ment, it  must  have  been  at  least  the  sununer  of  the  third  year  when 
iic  left  Judea  for  Rome. 

Tho  voyage  to  R  me  was  interrupted  by  various  accidents  and  by 
shipwreck  on  the  coast  of  the  it-land  of  Mclita,  now  called  Maltrr. 
[Acts  xxvii,  7-44.]  It  was  then  cold  weather,  [Acts  xxvii,  12;  xxviii, 
V,  3]  and  Paul  a'ld  tha  ship's  company  wintered  in  the  island,  and 
in  the  spring  of  the  year  arrived  at  Ranie.  [Acts  xxviii,  11-1^.1 
Three  years  therefore  had  now  elapsed  since  Paul  left  Timothy  in 
ch.ir.T;e  of  the  Ch  'rch  at  Ephesus. 

Pa  d  havir,2j  arrived  at  R  ime  in  he  sprin<r,  was  suffered  to  hire 
a  bouse  and  dwell  wi;h  a  soldier  to  ffuard  him;  [Acts  xxviii,  10;]  ■  nd 
he  continued  two  whjle  years  "  in  his  own  hired  house,  and  receiv- 

G 


U9 

cd  all  that  came  in  unto  him,  preaching  the  kingdom ©f  God,  ami 
teaching  those  things  which  concern  the  Lord  Jesus  Christ,  with 
all  conlidence,  MO  man  forbidding  him.''''     [Acts  xxviii,  30,  31.] 

62.  The  history  of  Paul  contained  in  the  Acts,  here  closes. — • 
IIow  much  longer  he  continued  to  preach  in  Rome  \vc  do  not 
know.  We  know  however,  that  after  a  time  he  was  brought  into 
difficulties  with  the  Emperor,  perhaps  in  consequence  of  the  con- 
version of  some  of  his  family  which  we  know  took  place.  [Epistle 
to  the  Philippians  iv,  22.]  The  time  of  his  departure  drawing- 
nigh,  he  wrote  to  Timothy  the  second  time,  [II.  Tim.  iv,  6,  IG]  tell- 
ing him  he  greatly  desired  to  see  him,  [Thesame,i,  4]  and  begging 
him  to  visit  him,  and  to  endeavour  to  come  to  him  before  winter, 
[The  same  iv,  9,  21.]  If  he  was  able  to  effect  this,  above  five 
years  and  a  half  had  elapsed  from  the  time  that  Paul  left  Timothy 
in  charge  of  the  Church  at  Ephesus;  viz.  two  years  while  he  was 
imprisoned  by  Felix;  one  year  spent  partly  in  Judca  in  prison  after 
Festus  was  made  governor,  and  partly  on  the  voyage  to  Rome,  in- 
cluding the  winter  spent  in  Melita  or  Malta;  two  years  spent  by 
Paul  in  Rome  in  his  own  hired  house,  and  half  a  year  between  the 
spring  and  winter,  when  Timothy  was  entreated  to  visit  him;  be- 
sides the  time  that  clnpscd  between  the  close  of  the  history  in  the 
Acts  and  the  first  and  second  trial  of  Paul.  [II.  Tim.  iv,  10.] — 
Five  years  and  a  half  are  certain;  and  there  are  some  circumstan- 
ces which  render  it  very  probable  that  the  time  was  considerably 
longer. 

03.  For  instance,  il  is  by  no  means  certain  that  this  epistle  •'xzs 
written  in  the  beginning  of  the  third  year  of  Paul's  stay  in  Rome, 
In  consequence  of  no  charge  against  him  having  been  sent  to  Rome 
by  the  Jews,  he  v.as  allowed  to  preach  undisturbed  for  two  years. 
Luke,  who  wrote  the  account,  continued  with  Paul  and  is  men- 
tioned in  almost  every  one  of  his  epistles  written  from  Rome  [Co- 
lossians  iv,  14;  Philemon  24;  II.  Tim.  iv,  11]  and  if  there  had 
been  any  probability  cf  an  immediate  change,  any  probability  of 
liberty  or  imaiediate  death,  he  would  not  have  closed  his  history 
with  such  a  statement  of  his  quiet  stale.  His  silence  sho'.vs  that 
things  were  likely  to  reniaia  tor  some  time  as  they  were.  After 
thi?,  but  how  long  at"ler\vards  we  are  not  informed,  Paul  was  called 
to  account :  and  from  what  he  writes  to  Timothy  in  his  second  epi^"- 
tlc,  viz.  '■'■  At  my  first  answer  no  man  stood  with  me,  but  all  mcii 
forsook  m?,''  [II.  Tim.  iv,  16]  we  may  fairly  infer  that   \vi  hrd 


51 

then  been  called  to  account  more  than  once.  If  we  consider  the 
time  which  probably  elapsed,  after  the  close  of  the  history  in  the 
Acts,  before  the  proceedings  against  Paul  commenced,  the  time 
Avhich  elapsed  between  his  first  and  second  trial,  the  length  of  time 
required  to  make  the  voyage  to  Ephesus  with  the  letter  to  'J'imothy. 
it  is  evident  that  a  considerably  longer  time  elapsed  tlian  that  which 
we  have  actually  proved:  but  tlic  time  expressly  stated  in  the  Acts 
amounts  to  full  five  years  and  a  half. 

64.  The  foregoing  observations  |)roceed  upon  the  supposition  that 
Paul  was  put  to  death  not  long  after  the  close  of  his  history  in  the 
Acts.  But  there  was  in  the  ancient  Church  a  tradition  that  he  was 
set  at  liberty  after  the  close  of  that  history,  and  again  imprisoned  at 
Rome  some  time  afterwards.  This  tradition  is  supported  by  exceed- 
ingly strong  evidence  in  some  of  the  epistles:  indeed  such  as  can- 
not be  controverted:  and  consequently  the  unknown  length  of  time 
during  which  ho  was  at  liberty,  must  he  added  to  the  five  years  al- 
ready proved  to  have  passed  between  the  writing  of  the  first  and 
second  epistles;  and,  therefore,  to  the  length  of  time  during  which 
Timothy  had  charge  of  the  Church  in  Ephesus. 

65.  In  the  second  epistle  to  Timothy  we  find  the  following  pas- 
sage, "Erastus  abode  at  Corinth;  but  Trophhmis  hare  I  left  at  Mi- 
htvm  sick.''''     [iv,  20.] 

66.  When  Paul  wrote  this  second  epistle  to  Timothy,  the  time  of 
his  departure  was  at  hand,  [iv,  6]  he  having  been  more  than  once 
before  the  Roman  tribunals,  [iv,  16.]  If  this  epistle  was  written 
during  his  first  imprisonment  in  Rome,  he  had,  when  he  wrote  it, 
been  in  confinement  above  five  years,  [61-63]  and  consequently 
could  not  have  been  at  Miletum,  to  have  left  Trophimus  there,  af- 
ter he  was  arrested  in  Jerusalem  and  carried  to  Rome. 

67.  This  occurrence  must  therefore  have  taken  place,  either  be- 
fore his  arrest  in  Jerusalem,  or  after  having  been  discharged  from 
confinement  in  Rome. 

G8.  It  could  not  have  occurred  before  the  first  epistie  to  Timo- 
thy was  written. 

1.  If  it  had,  Paul  would  have  mentioned  it  in  that  epistle. 

2.  The  first  epistle  was  v^ritten  a  few  weeks  before  Paul  set  out 
from  Macedonia  to  go  to  Jerusalem,  [21]  and  the  second  epistle 
must  have  been  written  above  five  years  afterwards,  even  upon  the 
s-upposition  that  Paul  was  confined  but  once  in  Rome.  [61  63.] — 
if  Trophimus  had  been  left  sick  at  Miletum  before  the  first  epistl^ 


52 

was  written,  Paul  certainly  would  not  have  msntiened  it  above  five 
years  afterwards,  in  such  a  manner  as  he  has.  If  it  had  been  men- 
tioned so  long  afterwards,  it  would  have  been  fur  some  special  rea- 
son which  would  have  been  stated ;  whereas  it  received  only  a  pass- 
ing notice,  in  few  words,  as  if  a  late  occurrence. 

3.  Paul,  when  he  wrote  the  first  epistle,  had  lately  left  Ephesus, 
where  he  had  spent  three  years.  [5,6,  10,15,21.]  From  Ephe- 
sus he  went  northward,  about  the  time  of  Pentecost,  [I.  Corinth. 
xvi,  8]  to  Macedonia  through  Troas  [II.  Corinth,  ii,  12, 13]  turniiig 
his  back  upon  Miletus  which  is  near  Ephesus  to  the  southward. — 
In  Macedonia  he  spent  some  time,  and  went  thence  to  Greece ;  [Acts 
XX,  2,]  and  spent  three  months  there,  and  returned  to  Macedonia ; 
[Acts  XX,  3;]  and  thence  he  sailed,  after  the  days  of  unleavened 
bread,  a  few  weeks  before  Pentecost,  in  the  year  following  that  in 
which  he  left  Ephesus,  to  Troas,  where  Timothy  was  waiting  for 
him,  [Acts  xx,  5,  6]  after  the  first  epistle  was  Vv^ritten,  [21.]  Of 
course  Paul  was  not  at  Miletus  for  four  years  at  least,  including  the 
time  of  his  residence  at  Ephesus,  before  the  first  epistle  was  sent  to 
Timothy,  which  was  obviously  written  in  consequence  of  Paul's 
determinalioa  to  leave  Ephesus  and  Timothy's  consent  to  ^bide^ 
there  still.     [I.  Tim.  i,  3.] 

69.  For  these  three  reasons,  this  occurrence  could  not  liAve  hap- 
pened before  the  first  epistle  was  written. 

70.  Neither  was  Paul  at  Miletus  more  than  once  between  the 
time  in  which  he  wrote  the  first  epistle  to  Timothy  and  his  arrest 
in  Jerusalem.  The  first  epistle,  it  has  been  shown,  was  written 
a  few  weeks  before  Paul  set  out  on  his  voyage  to  Jerusalem,  from 
Philippi  in  Macedonia.  C'^l-)  In  five  days  from  that  time  he  saw 
Timothy  and  spent  a  week  with  him  in  Troas,  (Acts  xx,  6)  and 
in  four  days  after  that  he  arrived  at  Miletus  on  his  way  to  Jerusa- 
lem. (25, 26.)  In  the  latter  city  he  was  arrested  and  sent  to  Rome 
and  there  confined,  so  that  he  could  not  have  been  at  Miletus,  ex- 
cept this  time,  after  v/riling  the  first  epistle  and  before  his  arrest 
in  Jerusalem.  It  was  not,  however,  on  that  visit  to  Miletus  that 
Paul  lefi  Trophimus  there  sick;  becaiise  the  latter  went  to  Jerusa- 
lem with  him,  and  was  the  cause  of  his  being  arrested  a  few  days 
after  his  arrival;  the  Jews  being  excited  to  violence  by  the  suppo- 
sition that  Paul  had  carried  him,  (Trophimus)  an  Ephesian,  into 
the  temple,  because  they  had  seen  them  together  in  the  city.  (Act*; 
xxi,  29.) 


53 

71.  Paul  therefore  dkl  not  leave  Trophimiis  sick  iti  Miletum,  be- 
fore his  arrest  in  Jerusalem;  so  ih;it  this  occun;pnce  must  have 
taken  place  after  his  confinement  in  Rome  mentioned  in  the  Acts, 
(07)  and  he  must  have  been  set  at  liberty  after  the  close  of  that 
narrative. 

72.  Tiiis  is  still  further  confirmed  by  the  following  consideration. 
While  a  prisoner  in  Rome,  Paul  was  visited  by  a  number  of  pei*- 
sons  from  diflerent  Churches  who  carried  him  presents  to  enable 
him  to  live  comfortably  in  confinement.  Epaphroditus  was  one  of 
these  from  Philippi.  (Philip,  iv,  IH.)  Timothy  also  visited  him — 
and  it  would  have  been  very  extracrdinary  if  he  had  not,  when 
others  were  so  doing,  if  we  consider  the  long  intimacy  and  friend- 
ship between  them.  Now  it  is  evident  that  Paul  would  not  have 
mentioned  his  leaving  Trophimus  sick  at  Miletum,  in  a  let'er  to 
Timothy  written  after  this  visit,  if  that  circumstance  occurred  sev- 
eral years  before  the  visit,  as  must  have  been  the  case  if  it  occur- 
red before  his  imprisonment.  It  must  then  have  occurred  after  Tim- 
othy's visit  to  Rome,  and  consequently  Paul  must  have  been  set 
at  liberty  or  he  could  not  have  been  at  Miletum  to  leave  Trophi- 
mus there. 

73.  It  may  possibly  be  alleged  by  some  on  a  slight  examination 
of  the  subject,  that  the  second  epistle  to  Timothy  was  not  written  af- 
ter his  visit  to  Rome,  but  that  it  was  written  before  the  visit  and 
was  the  cause  of  it.     Let  us  examine  this. 

74.  While  Timothy  was  in  Rome  his  name  was  joined  with 
Paul's  in  his  addresses  to  several  churches. 

Paul  and  Timothy  to  the  Philippians,  was  written  from  Rome,  as 
is  evident  from  this  passage;  "  So  that  my  bonds  in  Christ  are  man- 
ifest in  all  the  palace  and  in  all  other  places:"  (Philippians  i,  13:) 
also  from  this;  "All  the  saints  salute  you,  chiefly  they  that  are  of 
Cctsar's  household."     (Philip,  iv,  22.) 

Paul  and  Timothy  to  the  Colossians,  was  also  written  from 
Rome  as  appears  from  the  following  passages:  "Aristarchus  my 
fellow-prisoner  saluteth  you:"  "  Remember  my  bonds."  (Coloss. 
iv,  10,  IS.) 

Paul  and  Timothy  also  wrote  to  Philemon  from  Rome,  as  ap- 
pears from  the  address,  "Paul,  a  prisoner  of  Jesus  Christ,"  &c, 
(Philemon  1.)  His  being  a  prisoner  is  also  mentioned  in  the  9th, 
10th,  and  23rd  verses. 

75.  In  the  epistle  to  the  CoIoBsiane  and  in  that  to  Philemon, 


54 

Epaphras,  Luke,  Aiistarchus,  Marcus,  and  Demas  are  mentioned 
as  sending  salutations.  (Coloss.  iv,  10,  12,  14;  Philemon  23,  24.) 
The  former  epistle  was  sent  by  Tychicus  and  Onesimus:  (Coloss. 
iv,  7,  9:)  the  latter,  being  of  a  private  nature,  and  particular- 
ly concerning  Onesimus,  was  committed  to  his  charge.  (Phile- 
mon 12.)  The  latter  was  addressed  to  Archippus  as  well  as  to  Phil- 
emon, (Philemon  2)  and  in  the  former  there  was  a  special  mes- 
sage to  him  (Archippus)  respecting  the  ministry;  (Coloss.  iv,  17;) 
therefore  Archippus,  and  consequently  Philemon,  lived  in  Colosse. 
Written  by  the  same  persons,  to  different  persons  in  the  same  town, 
by  the  hands  of  the  same  persons,  these  epistles  were  written 
from  the  same  place,  and  therefore  the  proof  in  each  case,  that  the 
epistle  was  written  from  Rome  during  Paul's  confinement  there,  is 
proof  in  both. 

76.  Demas  is  mentioned  in  both  these  epistles  as  greeting  the 
persons  to  whom  tlicy  v.ere  addressed ;  (Coloss.  iv,  14;  Philemon 
24;)  but  in  the  second  epistle  to  Timothy,  Demas  is  mentioned  as 
having  forsaken  Paul,  having  loved  this  present  world.  (11.  Tim. 
iv,  10.)  The  second  epistle  to  Timothy  was  therefore  written  after 
the  joint  epistles  of  Paul  and  Timothy  to  the  Colossians  and  to 
Philemon,  consequently  after  Timothy  had  returned  to  Ephesus  and 
left  Paul  in  confinement  at  Rome. 

77.  Further  strong  confirmation  of  the  truth  of  the  tradition  of 
the  Church,  that  Paul  was  set  at  liberty  after  the  close  of  his  his- 
tory in  the  Acts,  is  derived  from  the  following  circumstances  taken 
in  connexion. 

The  Jews  sent  no  charge  against  Paul  to  Rome.  (Acts  xxviii, 
21.)  Inconsequence  of  this  he  remained  undisturbed  in  con  fin  c- 
n:ent  in  his  own  house  for  two  years,  and  preached  to  all  that  went 
to  see  him,  no  man  forbidding  him,  and  the  history  closes  with 
this  account  of  his  undisturbed  state.  (Acts  xxviii,  30,  31.)  Dur- 
ing this  quiet  state  of  things,  or  soon  after,  the  epistles  to  the  Phil- 
ippians,  (fcc.  were  written,  in  which  Paul  expresses  himself  thus: 
"  And  having  this  confidence,  Iknow  that  I  shall  abide  and  con- 
tinue with  you  all,"  &.c.  (Phiiipp.  i,  25)  and  again,  "But  I  trust  in 
the  Lord,  that  I  also  myself  shall  come  shortly;  (Philij)p.  ii,  24;) 
and  in  his  epistle  to  Philemon  he  says,  '-But  withal  prepare  me  also 
u  lodging :  for  I  trust  that  ihrougij  your  prayers  I  shall  be  given 
r.nto  you."'  (Philemon  22.) 
•  Moreover,  in  Paul's  epistle  to  the  Hebrews  he  says,  (xiii,  23,24) 


5p 

"  Know  ye,  thai  our  brother  Timothy  is  set  at  liberty ;  with  whota,  if 
he  come  shortlj^,  I  will  see  you.  Salute  all  them  that  have  the  rule 
over  you,  and  all  the  saints.  They  of  Italy  salute  you.''''  The  last 
sentence  of  this  passage  shows  that  Paul  wrote  from  Italy;  and  the 
first,  that  he  was  at  liberty ;  /  %cill  see  you. 

To  this  it  may  be  added  that  Clement,  who  was  contemporary  with 
the  Apostles  and  is  mentioned  by  Paul,  (Philipp.  iv,  3)  says  of  him 
that  ".he  preached  both  in  the  East  and  in  the  West,  leaving  be- 
hind him  the  glorious  report  of  his  faith,  and  so  having  taught 
the  whole  world  righteousness,  and  for  that  end  travelled  even 
to  the  utmost  bounds  of  the  West;  he  at  last  suffered  martyrdom,'* 
&c.  (Clement's  epistle  to  the  Corinthians  sect.  5.)  It  is  certain 
that  Paul's  preaching  was  confined  to  the  East  and  the  eastern  bor- 
der of  Europe  before  he  was  carried  to  Rome,  (80, 10)  and  therefore 
he  must  have  been  liberated  in  order  to  have  preached  in  the  extreme 
West.  We  know  that  he  contemplated  this  just  before  he  was  arrest- 
ed; as  he  tells  the  Romans  in  !iis  epistle  to  them,  that  he  is  going  to 
Jerusalem,  to  carry  a  contribution  made  for  the  Christians  there  by 
them  of  Macedonia  and  Achaia,  (IG)  and  when  he  performed  this  he 
promised  to  visit  thorn  on  his  way  to  Spain.     (Rom.  xv,  25-28.) 

78.  There  was  however  another  town  called  Miletum,  in  Crete. 
But  the  same  or  greater  objections  lie  to  the  occurrence  of  this  cir- 
cumstance, before  the  arrest  of  Paul  in  Jerusalem,  in  any  town  of 
that  island.  Paui'rf  time  was  so  fully  occupied  for  many  years  before 
his  arrest  in  Jerusalem,  that  he  could  n«t  have  been  in  Crete  dur- 
ing those  years,  and  consequently  coulJ  not  have  left  Trophimus 
there,  as  will  appear  immediately. 

79.  Paul  planted  a  Church  in  that  island,  and  gave  Titus  the 
oharge  of  it;  but  this  could  not  have  occurred  before  his  confine- 
ment in  Rome.  There  is  no  period  of  time  from  that  in  v/hich 
Barnabas  went  from  Antioch  to  Tarsus,  to  seek  Saul  or  Paul,  (Acts 
xi,  25)  until  he  was  carried  from  Jadea  to  Rome  on  his  appeal  to 
Caesar,  in  which  he  could  have  been  in  Crete  to  establish  a  Church ; 
every  moment  being  occupied  in  places  expressly  stated  in  the 
Act?. 

80.  From  Tarsus,  in  Ciiicia,  Paul  went  with  Barnabas  to  Anti- 
och in  Syria,  and  spent  there  a  whole  year  teaching  the  people. 
(Acts  xi,2G.)  "  And  in  those  days  came  prophets  from  Jerusalem 
unto  xVntioch;"  and  oneofthenj  havi.ng  prophecicd  that  there  woxdd 
be  a  great  and  general  dearth,  the  disciples  ef  Antioch  determined 


5d 

to  send  relief  fo  the  brethren  in  Judea  by  the  hands  of  Barnaba* 
and  Saul.  (Acts  xi,  27  30,)  "And  Barnabas  and  Saul  returned 
from  Jerusalem  when  they  had  fulfilled  their  ministry."  (Acts  xii, 
25.)  After  their  return  to  Antioch  "  as  they  (and  others)  minister- 
ed to  the  Lord  and  fasted  the  Holy  Ghost  said,  Separate  me  Bar- 
nabas and  Saul  fjr  the  work  whereunto  I  have  called  them."  (Acts 
xiii,  2.)  "So  they,  being  sent  forth  by  the  Holy  Ghost,  departed 
unto  S.^eucia;  (a  neighbouring  sea-port)  and  from  thence  they  sail- 
ed tj  Cyprus."  (Verse  4.)  They  landed  in  this  island  at  Salamis, 
and  passed  through  its  whole  length  to  Paphos.  (Verses  5,  6.) — 
From  Paphos  they  sailed  to  Perga  on  the  main  land,  in  Pamphylia. 
(Verse  13.)  From  Perga  they  travelled  to  Antioch  in  Pisidia ;  (Verse 
14;)  from  Antioch  to  Iconium,  a  town  in  Lycaonia,  (Verse  51)  and 
there  abode  a  long  time;  (Acts  xiv,  3;)  from  Iconium  they  were 
obliged  to  fly,  first  to  Lystra  (Verses  6,  8)  and  then  to  Derbe,  (Verse 
20)  neighbouring  cities  of  Lycaonia ;  and  from  Derbe  they  returned 
to  Lystra,  Iconium,  and  Antioch;  (Verse  21;)  and  went  to  Perga 
and  Attalia  in  Pamphylia;  (Verse  25;)  and  sailed  thence  to  Anti- 
och (in  Syria)  from  whence  they  had  set  out;  (Verse 20;)  and  there 
they  abode  a  long  time.     (Verse  28.) 

While  they  abode  there,  some  difficulties  having  been  raised  about 
circumcision,  Paul  and  Barnabas,  and  some  others,  were  sent  by 
the  Church  at  Antioch  to  the  Apostles  and  elders  in  Jerusalem 
about  this  question ;  (Acta  xv,  1-4;)  and  when  it  was  settled  they 
returned  to  Antioch.  (Verses  22, 30.)  There  they  remained  for  a 
short  time,  (Verses  35,  36)  and  after  some  days  Paul  went  with 
Silas  through  Syria  and  the  neighbouring  country,  Cilicia,  con- 
firming the  churches.  (Verses  38,41.)  From  Cilicia  he  went 
into  Lycaonia  which  adjoins  it,  and  again  visited  the  disciples  in 
the  cities  of  Derbe  and  Lystra.  (Acts  xvi,  1.)  From  Lycaonia 
they  travelled  into  the  neighbouring  countries  or  provinces  of  Phry- 
gia  and  Galatia,  and  ihence  into  Mysia,  to  Troas  on  the  sea^coast. 
(Verses  6,  7,  8.)  From  Troas,  in  consequence  of  a  vision,  Paul 
sailed  to  Samolhrace,  a  neighbouring  island,  and  the  next  day  to 
Neapolis,  and  thence  to  Pbi'ippi  in  Macedonia,  which  was  not  far 
ofi",  and  in  that  city  they  remained  some  time.  (Verses  11,  12.) — 
From  Philippi  they  went  to  the  neighbouring  towns  Amphipolis, 
Apollonia,  and  Thessalonico."  (Acts  xvii,  1.)  An  uproar  aris- 
ing  in  the  latter  city,  Paul  went  to  the  neighbouring  city,  Berea; 
(Verse  10;)  aaJ  beiQjj  Ji-ivca  fro.u  Borea  by  the  Jews  of  Thessa- 


57 

lt)nica  who  followed  him,  he  was  conducted  through  the  country  to 
Athens.  (Verse  15.)  There  he  waited  for  Silas  and  Timothy, 
whom  he  left  hehind  in  Berea,  (Verse  IG,)  but  before  they  arrived 
he  went  to  Corinth  (victs  xviii,  1)  where  Silas  and  Timothy  re- 
joined him,  (Verse  5)  and  tliere  Paul  continued  near  two  years. 
(Verses  11,  IS.) 

From  Corinth  he  sailed  into  Syria,  and  with  him  Priscilla  and 
Aquila,  and  he  came  to  Ephcsus  and  left  them  there.  (Verses  18, 
19.)  From  Ephesus  he  went  to  Jerusalem,  to  keep  the  feast,  and 
from  thence  he  went  down  to  Antioch.  "And  after  he  had  spent 
some  time  there,  he  departed,  and  went  over  all  the  counti-y  of 
Galatia  and  Phrygia,  in  order,  strengthening  all  the  disciples  j" 
Verses  21-23;)  and  "Paul  having  passed  through  the  upper 
coasts,  came  to  Ephesus,*'  and  there  remained  three  years.  (Acts 
xi.x,  1,8,10;  XX,  31.) 

His  travels  from  this  time  until  he  was  arrested  in  Jerusalem  and 
carried  to  Rome  are  minutely  stated  in  the  IGth  section  of  this 
essay;  and  it  is  evident  from  the  most  careful  attention  to  the  sub- 
ject? that  there  is  no  period  of  this  time  in  which  he  established  a 
Church  in  Crete. 

81.  Titus,  moreover,  was  with  Paul  in  the  commencement  of 
this  period,  having  gone  up  to  Jerusalem  from  Antioch  with  Paul 
and  Barnabas;  (Galatians  ii,  1,  3;  Acts  xi,  30;)  and  he  is  mentioned 
as  having  been  engaged  in  journeys  for  Paul,  immediately  before 
his  voyage  to  Jerusalem  and  thence  to  Rome:  that  is,  he  is  men- 
tioned, in  the  second  epistle  to  the  Corinthians,  as  having  been  en- 
sac-ed  in  travelling  backwards  and  forwards  from  Macedonia  to 
Corinth;  and  this  epistle  was  written  from  Ephesus  a  few  months 
before  Paul  made  the  voyage  to  Jerusalem,  as  appears  from  the 
following  considerations, 

82.  In  the  first  epistle  to  the  Corinthians,  Paul  tells  them  that 
he  has  sent  Timothy  to  visit  them,  (iv,  17)  mentions  his  going  to 
Jerusalem,  tells  them  that  he  shall  pass  through  Macedonia,  and 
that  he  will  visit  them  and  probabl}'  winter  with  them,  but  that  he 
shall  "  tarry  at  Ephesus  until  Pentecost."     (iv,  19:  xvi,  3-8.) 

In  the  second  epistle  to  the  same,  he  refers,  in  the  15th  and 
IfJth  verses  of  the  first  chapter,  to  his  promised  visit.  The  23rd 
verse  shows  this  promise  had  not  been  fulfilled,  l^he  12th  and 
13th  versos  of  the  second  cliaptcr  show  that  Paul  passed  by  Troas 
in  travelling  from  Ephesus,  and   had  gone  into  Macedonia,  as  he 

IT 


55 

had  written  to  them  he  should  do.  (1.  Cor.  xvi,  5.)  The  5th  and 
6th  verses  of  the  7th  chapter,  the  first  &c.  of  the  eighth,  and  the 
second  of  the  ninth,  [I  boast  6lc.  in  the  present  tense)  show  that  he 
was  in  Macedonia:  and  the  3rd,  4th,  and  5th  verses  of  the  ninth 
chapter  show   that  he  was  about  going  to  Corinth. 

83.  All  these  transactions  correspond  precisely  with  what  is  re- 
lated in  the  Acts;  [xix,  21,  22;  xx,  l,2;j  and  we  have  there  the 
additional  account,  that  after  spending  the  winter  in  Greece,  [xx, 
33  as  he  had  promised,  he  sailed  to  Jerusalem  in  the  spring,  as  he 
had  also  informed  the  Corinthians  he  had  thoughts  of  doing,  [xx, 
6  &.C.  and  xxi,  1-17.] 

84.  These  considerations  fix  the  time  of  writing  the  epistles  to 
the  Corinthians,  and  consequently  of  the  employment  of  Titus  by 
Paul.  When  the  latter  arrived  at  Troas  he  expected  to  m.eet  him. 
[II.  Corinth,  ii,  12,  13.]  His  arrival  is  mentioned  in  the  6th  verse 
of  the  7th  chapter,  and  his  return  to  Corinth  in  the  16th  and  17th 
verses  of  the  8th  chapter. 

85.  From  the  whole  account  there  is  no  ground  to  believe  ei- 
ther that  Paul  planted  a  Church  in  Crete,  or  that  he  left  Titus 
there  in  the  period  mentioned:  viz.  from  the  time  that  Barnabas 
went  to  Tarsus  to  seek  him,  until  his  voyage  to  Jerusalem  and 
Rome:  and  consequently  these  things  must  have  been  done  after 
Paul's  confinement  in  Rome. 

86.  PauHs  epistle  to  Titus  was  written  after  his  settlement  in 
Crete.  [J,  5.]  In  it,  it  is  said,  "Bring  Zcnas  the  lawy^er  and 
Apollos  on  their  journey  diligently,  that  nothing  be  wanting  to 
them."  [iii,  13.]  Apollos  was  instructed  in  the  way  of  the  Lord 
at  Ephesus,  by  Aquila  and  Priscilla,  a  short  time  before  Paul  com- 
menced his  operations  in  that  city;  [Acts  xviii,  26;]  and  a  little 
before  the  latter  arrived  there,  Apollos  went  to  Greece,  [Acts  xviii, 
27]  was  still  at  Corinth  when  Paul  arrived  at  Ephesus,  [Acts 
xix,  1]  and  remained  there  long  enough  to  obtain  great  influence, 
[I.  Corinth,  i,  12;  iii,  4.]  He  was  not  therefore  in  Crete  when 
Paul  went  to  Ephesus,  and  it  could  not  have  been  at  that  period 
that  Paul  wrote  to  Titus  to  bring  Apollos  on  his  journey  from 
Crete. 

87.  In  the  12th  verse  of  the  same  chapter  of  the  epistle  to  Titus 
in  which  he  is  urged  to  bring  Zenas  and  Apollos  on  their  way, 
Paul  says,  "  Vv  hen  I  shall  send  Artemas  unto  thee,  or  Tychicus, 
be  diligent  to  come  unto  me  to  Nicopolis;  fori  have  determined 
there  to  winter." 


59 

It  is  certain  that  Paul  did  not  leave  Ephesns  for  three  years, 
(80,  10)  and  that  he  did  not  in  that  time,  or  in  any  subsequent 
period  included  in  the  history  of  the  Acts,  winter  in  Nicopolis;  and 
therefore  this  epistle  must  have  been  written  after  that  period,  and 
consequently  Paul  was  at  liberty  after  the  confinement  in  Rome 
mentioned  in  the  Acts. 

88.  It  is  from  all  these  considerations,  evident  that  Paul  was  set 
at  liberty  after  some  years'  imprisonment  in  Rome,  when  he  was 
carried  there  from  Jerusalem  as  related  in  the  Acts,  and  was  ac- 
tively engaged  in  preaching  the  Gospel.     (64  to  87) 

89.  From  the  tenor  of  the  second  epistle  to  Timothy  and  from 
the  strong  expressions  of  Paul,  it  is  evident  that  he  was  again  in 
prison  in  Rome  and  near  his  end,  having  been  more  than  once 
before  the  tribunals.  He  says,  "At  my  first  answer  no  man  stood 
with  me,  but  all  men  forsook  me."  (II.  Tim.  iv,  16.)  And  again, 
"I  am  now  ready  to  be  offered,  and  the  time  of  my  departure  is  at 
hand.  I  have  fought  a  good  fight,  I  have  finished  my  course,  I  have 
kept  the  faith."     (II.  Tim.  iv,  6,  7.) 

90.  When  this  epistle  was  written  Timothy  was  still  at  Ephesus 
in  charge  of  the  Church,  as  is  evident  from  what  has  been  already 
stated,  (58)  as  v/ell  as  from  the  following  passages  of  the  epistle. 
"  Hold  fast  the  form  of  sound  words,  which  thou  has  heard  of  me, 
in  faith  and  love  which  is  in  Christ  Jesus."  "  And  the  things 
that  thou  hast  heard  of  me  among  many  witnesses,  the  same  com- 
mit thou  to  faithful  men,  who  shall  be  able  to  teach  others  also." 
"  I  charge  thee,  therefore,  before  God,  and  the  Lord  Jesus  Christ, 
who  shall  judge  the  quick  and  the  dead  at  his  appearing  and  his 
kingdom;  preach  the  word;  be  instant  in  season,  out  of  season; 
reprove,  rebuke,  exhort  with  all  long  suffering  and  doctrine."  (II. 
Tim.  i,  13;  ii,  2;  iv,  1,  2.)  Compare  these  passages  with  I.  Tim.  v, 
.21,  and  vi,  13,  20. 

91.  Timothy  therefore  governed  the  Church  at  Ephesus  for  an 
tinknown  length  of  time,  in  addition  to  the  five  and  a  half  years 
which  elapsed  before  Paul  was  discharged  from  his  first  imprison- 
ment: and  it  is  evident  that  the  charge  given  him  by  Paul,  in  the 
beginning,  was  for  an  indefinite  length  of  time;  "I  give  thee 
cliarge  in  the  sight  of  God,  who  quickeneth  all  things,  and  before 
Christ  Jesus,  who  before  Pontius  Pilate  witnessed  a  good  confes- 
sion, that  thou  keep  this  commandment  without  spot,  unrebukable, 

UNTIL  THE  APPEARING  OF  OUR  LoRD  JeSUS  CuRIST." 


6a 

This  passage  shows  that  the  charge  was  for  au  unlimited  time^ 
during  which  Timothy  exercised  the  Episcopal  powers  of  govern- 
ing tlie  clergy  as  well  as  the  laity,  and  of  ordaining;  (11,  12,  13) 
and  in  conformity  with  this  he  was  called  Bishop  of  Ephesus  by 
the  ancient  Fathers,  who  also  say  that  those  who  after  the  death 
of  the  Apostles  were  called  Bishops,  were  in  their  life  time  called 
Apostles.     (56) 

92.  Dr.  Miller  objects  to  the  Episcopal  character  of  Timothy 
that  Presbyters  participated  in  his  ordination;  a  thing  never  admit- 
ted in  the  ordination  of  a  Bishop.  (Miller's  Letters  p.  54.)  There 
is  however  no  evidence  that  Presbyters  imposed  hands  on  him  when 
he  was  ordained  Bishop.  The  passage  in  which  "the  laying  on  of 
the  hands  of  the  Presbytery"  is  mentioned,  is  in  the  first  Epistle  to 
Timothy,  (iv,  14.)  This  Epistle  was  written  by  Paul  immedi- 
ately after  Timothy  had  consented  to  take  charge  of  the  Church  at 
Ephesus.  They  were  then  about  to  sail  from  Greece  to  Asia,  and 
Paul  was  suddenly  compelled  to  leave  the  company  and  go  through 
Macedonia,  intending  to  rejoin  them  at  Troas  in  Asia  where  they 
landed;  which  he  afterwards  did.  (18  to  21.)  While  in  Macedo- 
nia,  having  in  contemplation  the  important  office  that  Timothy  wag 
about  to  assume,  he  wrote  this  Epistle  to  him,  (21;)  in  which  we 
find  the  following  strong  and  appropriate  language:  "  Till  I  come 
give  attendance  to  reading,  to  exhortation,  (or  prayer)  to  doctrine- 
(or  learning;  erudition.)  Neglect  not  the  gift  that  is  in  thee,  which 
•was  given  thee  by  prophecy,  with  the  laying  on  of  the  hands  of  the 
Presbytery.  Meditate  upon  these  things;  give  thyself  wholly  to 
them,  that  thy  profiting  may  be  manifest  in  aZZ."* 

i>3.  In  this  passage  Timothy  is  spoken  of  as  having  then  posses- 
sion of  the  gift;  the  gift  that  was  given  thee:  But  this  was  before 
he  took  charge  of  the  Church  at  Ephesus,  and  refers  to  an  event 
which  had  then  passed.  Now,  Timothy  had  been  many  years 
preaching  before  that  time.  He  is  mentioned  as  having  preached 
at  Philippi  and  Thessalonica,  when  Paul  and  he  were  there  together 
immediately  after  he  went  forth.  (I.  Thessalonians,  i,  ii.)  He  i.s 
also  mentioned  as  a  minister  of  God  in  Paul's  first  Epistle  to  the 
Corinthians,  (iv,  17;  xvi,  10,)  which  was  written  before  Paulleft 

*  The  English  translation  stands  thus:  "that  thy  profiting  may  appear  to  all.'* 
The  words  in  the  original,  however,  eorrosponding  to  those  in  Itahc  letters 
above,  are  as  follow  :  "phancra  «  en  pasin :"  which  cannot  be  correctly  traits, 
latcd  otherwise  than  as  in  eeclion  02,  viz.  viay  be  manifest  in  all. 


61 

E[)Iiesus.  Timothy  therefore  was  ordained  a  Presbyter  ioug  before 
the  first  Epibtle  was  written  to  him:  and  this  ordination  Paul  re- 
iers  to  in  the  passage  in  question.     (I.  Tim.  iv,  11) 

04.  It  is  proposed  in  the  next  phice  to  show  that  Timotliy  had 
cuccessors  with  tlie  same  powers  wo  find  him  possessing  in  the 
Church  of  Ephesus. 

95,  It  may  be  observed  that  Paul  evidently  contemplated  his 
having  successors,  because  he  not  only  says  to  him,  '"Hold  fast 
the  form  of  sound  words,  which  thou  hast  heard  of  me,  in  faith 
and  love  which  is  in  Christ  Jesus;"  but  also  says,  "And  the  things 
that  thou  hast  heard  of  me  among  many  witnesses,  the  same  com- 
mit thou  to  faithful  men,  who  shall  be  able  to  teach  others  also."" — 
(II.  Tim.  i,  13;  ii,2.) 

90.  Let  it  be  remembered  that  the  evidence  to  bq  brought  forward 
relates  to  the  practice  of  the  Church;  to  the  matter  of  fact  question, 
whether  there  were  in  the  Apostolick  times  one  or  three  orders , of 
ministers;  and  that  the  witnesses  are  those  venerable  men  who  suc- 
ceeded the  Apostles  in  the  charge  of  the  Church,  some  of  them  hav- 
ing been  the  disciples  of  the  Apostles;  men  who  valued  the  order 
of  the  Church  and  its  doctrines  more  than  life,  who  Ireely  delivered 
themselves  up  to  cruel  deaths  in  defence  and  maintenance  of  the 
truth;  men  who  have  been  emphatically  called  viarlyrs,  that  is  wit- 
nesses of  the  truth  of  the  Gospel ;  the  Greek  word  hartur  signifyino- 

a  WITNESS. 

97.  It  is  alleged,  however,  that  by  calling  in  the  testimony  of 
these  ancient  f^ithers,  Episcopalians  admit  that  their  system  is  not 
directly  laid  down  in  the  word  of  God;  but  assert  that  the  facts 
stated  in  scripture  taken  in  connexion  with  the  writings  of  the  early 
Fathers,  decidedly  support  their  claim.     (Miller's  Letters,  p.  119.) 

98.  The  Episcopalians  assert,  that  the  scriptures  show  that  the 
Apostles  were  over  the  Presbyters  and  Deacons,  and  appointed,  or- 
dained, and  ruled  them:  (12,  13,)  and  therefore  that  there  were 
in  the  Apostolical  Church  three  orders  of  ministers — the  Apostles, 
the  Presbyters,  and  the  Deacons. 

99.  Having  shown  this,  they  appeal  to  those  contemporaries  of 
the  Apostles  to  whom  the  government  of  the  Church  was  commit- 
ted by  them,  and  to  their  successors,  for  their  testimony  as  to  the 
question  of  fact,  whether  there  were  in  the  Church  one  or  three 
orders  of  ministers  in  their  time.  They  also  appeal  to  them  for 
the  reason  why  the  title  of  Apostle  ceased  in  the  Church,  and  to 


62 

explain  the  difficulty  that  has  been  made  by  those  who  wish  to 
confound  the  offices  of  Bishop  and  Presbyterj  by  showing  ?/7<rft  and 
why  the  first  order  assumed  the  title  of  Bishop  in  place  of  that  of 
Apostle. 

100.  This  is  the  only  possible  mode  of  deciding  these  points. 
In  the  very  nature  of  things  there  can  be  no  other.  If  men  who 
depart  from  the  established  order  of  the  Church,  endeavour  to  jus- 
tify themselves  by  alleging  that  the  practice  of  the  Church  wan 
originally  as  they  wish  to  have  it,  to  whom  can  they  go  for  evi 
dence  respecting  tliat  practice,  if  not  to  such  as  lived  in  those 
days?  some  of  whom  had  even  been  conversant  with  the  Apostles. 
Did  not  these  men  know  what  was  the  order  of  the  Church?  Are 
not  they,  men  who  gave  up  their  lives  for  the  truth,  to  be  trusted  t(^ 
say  what  it  was  ? 

iOl.  These  witnesses  say,  that  when  the  Church  was  ever\ 
where  established,  the  name  of  Apostle  was  left  to  those  who  were 
truly  Apostles,  (or  messengers,  apostoloi,)  and  the  name  of  Bishop 
was  restrained  {or  confined)  to  those  who  were  anciently  called  Apos- 
tles. Thus  Titus  and  Timothy  are  called  by  some  Apostles  and  by 
others  Bishops;  more  commonly  Bishops,  because  most  of  the  wri- 
ters who  mention  them  lived  after  this  change  of  title  was  made. — 
(45,  40,  47,  5G.) 

It  may  also  be  remarked  that  in  the  Acts,  chap,  i,  20,  25,  both 
in  the  original  and  in  the  English  translation,  the  words  Bishop- 
rick  and  Apostleship,  Episkopt;  and  Apostole,  are  used  as  synonym- 
ous terms. 

102.  This  evidence  docs  not,  h.owever,  satisfy  men  who  are  lotii 
to  yield;  and  they  demand  express  warrant  "that  Bishops  are  an 
order  of  Clergy  superior  to  Presbyters;  that  their  superiority  rests 
on  tiia  appointmesit  of  Christ:  and  that  with  this  superior  order 
alone,  are  deposited  all  the  treasures  of  ministerial  order  and  sue 
cession."     (Miller's  Letters  p.  71.) 

103.  To  this  demand  it  is  answered,  that  we  have  express  war- 
rant for  saying,  that  there  was  an  order  of  clergy  superior  to  Pres- 
byters; that  their  sirperiorilij  rests  on  the  appointjnent  of  Christ,  and 
that  xcith  this  superior  order  alone,  were  deposited  all  the  treasures  of 
ministerial  order  and  succession.  (See  sec.  12, 13,  3l*-41 ;  and  Acts 
xiv,  23;  Titus  i,  5.)  Moreover  that  we  have  the  positive  testimony 
of  those  to  whom  this  superior  o;v?f?/' committed  the  Chnxch,  as  their 
successors,  that  they,  when  the  Church  was  settled,  dropped  the  name 


63 

of  Apostles,  messengers,  and,  now  that  they  were  confined  to  the 
oversight  of  the  Church  in  one  city  and  the  district  of  country  sur- 
rounding it,  assumed  to  themselves  the  more  appropriate  name  of 
OVERSEERS  or  Bishops,  and  continued  to  exercise  the  powers  of  the 
superior  order,  viz.  the  Apostolic  order.     [56.] 

104.  After  having  answered  the  demand,  it  certainly  is  not  im- 
proper to  remark  upon  the  modesty  of  those,  who,  being  by  their 
own  acknowledgment  innovators  upon  the  settled  order  of  govern- 
ment for  1300  or  1400  years,  and  setting  up  a  claim  to  he  the  first 
and  sole  order  of  ministers  instead  of  the  second,  instead  of  show- 
ing express  tcarrant  for  their  innovation,  turn  about  upon  those 
from  whom  they  derived  their  ordination  to  the  second  order,  and 
demand  of  them  express  warrant  for  continuing  in  the  authority 
which  they  had  had  from  the  beginning,  derived  from  the  Apostles 
who  constituted  them  their  successors,     [44  to  56,] 

105.  What  reply  have  they  to  make,  to  the  demand  of  express 
warrant  for  a  Presbyter's  assumption  of  the  whole  ministerial  pow- 
er? for  presbyters  being  the  only  order  of  ministers,  the  succes- 
sors of  the  Apostles?  or  for  instituting  the  two  lay -orders  of 
Ruling  Elders  and  Deacons?  What  is  their  express  warrant,  for 
instance,  for  a  Presbyter's  power  to  ordain?  They  do  not  pretend 
to  bring  any ;  but  in  support  of  the  claim  to  the  power  of  ordaining, 
offer  a  defective  argument  as  has  been  shown,  and  three  cases  in 
which  it  is  pretended  that  presbyters  ordained;  in  one  of  which 
the  ordaincrs  are  not  shown  to  have  been  presbyters,  and  the 
ordained  were  both  Apostles,  one  of  them  for  seventeen  years 
before;  in  another,  the  ordained  is  expressly  said  to  have  receiv- 
ed the  gift  by  the  laying  on  of  the  hands  of  Paul  and  icith  those 
of  the  presbyters;  and  in  the  third  the  pretended  ordaining  pres- 
byter is  expressly  called  an  Apostle  in  the  Acts.     [p.  6  to  16.] 

106.  Let  us  carry  this  a  little  further.  What  reply  do  they  make 
to  the  demand  for  express  warrant  for  baptizing  infants  ?  for  baptiz- 
ing by  pouring,  or  sprinkling  with  water?  for  the  change  of  thd 
sabbath  from  the  seventh  to  the  first  day  of  the  week?  They  have 
none  to  give :  and  having,  on  the  question  of  church  government, 
denied  that  facts  v-hich  are  mentioned,  in  the  sacred  history,  taken 
in  connexion  tcith  the  writings  of  the  early  Fathers,  are  sufiicient 
authority;  having  demanded  a  warrant  which  would  he  indubitable 
and  saiifactory,  if  all  books,  excepting  the  Bible,  iccre  banished  from 
the  Church,  [Miller's  Letters,  p.  119,  72]  they  are  without  any 


04 

authority  but  what  they  can  infer  from  the  facts  of  scripture:  Jin<J 
to  this  Dr.  Miller  is  driven.  When  asked  for  his  express  warrant 
for  Infant  Baptism,  he  says,  "  We  can  prove  from  scripture,  with 
absokite  certainty,  the  divine  right  of  Infant  Cuurcji  Me3ii!kr- 
siiip;  and  we  can  prove,  from  the  same  source,  and  with  equal 
certainty,  the  divine  right  of  Baptism  to  all  Cuuech  Members, 
This  is  warrant  as  express  as  could  be  desired."  [Miller's  Letters 
p.  121.] 

No  man  in  his  senses,  however,  can  be  induced  to  believe,  that 
there  is  an  express  warrant  for  that  which  requires  for  its  establish- 
ment a  long  argument  in  two  pai'ts ;  1st,  to  prove  the  right  of  infants 
to  church  membership,  and  2ndly  to  prove  that  all  members  of  the 
Church  have  a  right  to  Baptism.  The  presbyterian  writers  have, 
accordingly,  not  thought  proper  to  rest  the  doctrine  of  the  Baptism  of 
Infants  on  this  argument,  but  have,  with  one  consent,  proved  it  to 
have  been  the  practice  of  the  Church  by  the  testimony  of  these 
very  Fathers,  whose  evidence  they  have  endeavoured  to  discredit 
on  the  subject  of  Church  Government. 

107.  Thus  Dwight  quotes  in  support  of  this  practice,  "Justin 
Martyr,  born  near  the  close  of  the  first  century;"  "Irenieus,  born 
about  the  year  97,  a  disciple  of  Polycarp,  who  was  a  disciple  of 
John;"  "  Clemens  Alexandrinus,  born  about  the  middle  of  the  sec- 
ond century;"  "  Tertullian,  born  about  the  same  time  with  Ire- 
nffius;"  "  Origen,,  born  about  the  year  184,  and  a  man  of  more 
information  than  any  man  of  his  time;"  "Cyprian,  who  was  con- 
temporary with  Origen;"  "Gregory  Nazianzen,  born  in  the  early 
part  of  the  fourth  century;"  "  St.  Auguslin,  born  in  the  middle  of 
the  fourth  century;"  and  "  Pelagius,  a  contemporary  with  Angus- 
tin,"     [Dwighl's  Theology,  vol.  5,  p.  318,  319.] 

It  follows  beyond  the  possibility  of  question  with  disinterested 
men,  that  they  wov.ld  not  have  objected  to  the  testimony  of  the 
Fathers  on   this  subject,  had  it  not  been  in  their  way. 

108.  The  Father  who  has  expressed  himself  as  positively  and 
as  clearly  as  arty  other  whose  v.ritings  have  been  preserved,  is 
Ignatius,  Accordingly,  the  greatest  eflbrts  have  been  made  to  set 
aside  his  testimony. 

109.  There  are  two  editions  of  his  epistles,  called  the  larger  and 
the  smaller.  Dr.  Lardner,  who  was  an  English  dissenter,  and  there- 
fore a  Presbyterian  in  doctrine,  and  v.  hose  work  on  "The  Credi- 
bility of  the  Gospel  Ilisiory"  is  a  standard  production,  says  in  that  , 


65 


work,  [Vol.  2,  p.  GS]  "I  have  carefully  compared  the  two  editions, 
and  am  very  well  siitisfied,  upoa  that  comparison,  tliat  the  larger 
are  an  interpolation  of  the  smaller,  and  not  the  smaller  an  epitome 
or  abridgement  of  the  larger,  I  desire  no  better  evidence  in  a  thing 
of  this  nature."  lie  says  again,  [p.  69]  "  As  the  interpolations  of 
the  larger  epistles  are  plainly  the  work  of  some  Arian,  so  even 
the  smaller  epistles  may  have  been  tampered  with  by  the  Arians, 
or  the  Orthodox,  or  both;  though  I  do  not  afllrjn,  there  are  in  them 
any  considerable  corruptions  or  alterations." 

110.  These  two  passages  compared,  show  that,  the  additions  made 
to  the  smaller  edition  of  these  epistles,  consist  of  interpolations 
made  to  favour  the  doctrines  of  Arius,  in  the  controversy  between 
him  and  the  orthodox,  and  possibly  of  some  made  by  the  orthodox 
themselves.  They  are  therefore  such  as  relate  to  that  controversy, 
which  had  nothing  to  do  with  the  subject  of  Church  Government, 
or  Episcopacy,  but  related  to  the  nature  of  our  Lord  Jesus  Christ; 
viz.  whether  he  was  a  divine  person,  or  only  the  most  exalted  of 
created  beings.  It  is  evident,  therefore,  that  there  is  not  the  slightest 
ground  to  suspect  the  interpolation  of  passages  to  favour  Episcopa- 
ey.  Indeed  the  passages  respecting  the  three  orders  of  ministers 
are  so  numerous  in  these  Epistles,  are  so  completely  interwoven 
with  their  whole  substance,  and  arise  so  naturally  out  of  the  sub- 
ject of  the  Epistles;  viz.  advice  to  the  Christians  of  ithe  different 
Churches  addressed,  respecting  their  conduct  to  one  another  and  to 
those  who  had  the  rule  over  them,  that  it  is  impossible  to  sej^arate 
these  passages  from  the  rest  without  utterly  destroying  the  whole 
structure  and  tenor  of  the  Epistles. 

111.  The  only  question,  then,  to  be  considered  is,  whether  or  not 
these  are  the  genuine  Epistles  of  Ignatius.  Let  Dr.  Lardner  be 
heard  on  this  subject.     He  writes  as  follows:     (Vol,  2, p.  66.) 

"  Having  given  this  general  account  of  the  age  of  Ignatius,  I  shall 
next  transcribe  the  most  ancient  testimonies  concerning  him  and 
his  epistles.     And  then  I  shall  make  a  few  remarks. 

"We  have  this  passage  in  Irenseus:  'As  one  of  our  people,  for 
"his  testimony  of  God  condemned  to  wild  beasts,  said:  1  am  the 
*  wheat  of  God,  and  ground  by  the  teeth  of  wild  beasts,  that  I  may 
*be  found  to  be  pure  bread.'  Which  words  are  in  J.  4.  of  Ignatius's 
epistle  to  the  Romans.  And  this  passage  is  also  cited  fi'om  Ire- 
meus  by  Eusobiiis;  who  in  another  place  likewise  says:  'Irena^Ais 
n'iOntions  Justin  Martyr,  and  Ignatius,  making  use  of  testimonies 
out  of  their  writings.' 

"We  meet  with  Ignatius  twice  mentioned  by  Origen.     'Final- 

I 


66 

<ly,'  says  he, '  I  remember,  that,  one  of  tlie  saint:^,  Ijrnatius  hy  name^ 
<has  said  of  Christ:  My  love  is  crucified.''  Which  v*ords  arc  iii 
the  same  epistie  to  the  Romans,  J.  vii.  Again:  'I  have  observed 
'it  elegantly  ^vritten  in  an  epistle  of  a  martyr,  I  mean  Ignatius, 
^second  bishop  of  Antioch  after  Peter,  that  the  virginity  of  Mary 
'was  unknovi^n  to  the  prince  of  this  world.'  See  the  epistle  to  E- 
phesians,  §.  xix. 

"Eusebius,  beside  what  has  been  already  taken  from  him,  says 
in  another  place,  after  the  mention  of  Polycarp  and  Papias,  as  con- 
temporaries: '  At  the  same  time  also  flourished  Ignatius,  who  is  still 
'highly  honoured, being  the  second  in  the  succession  of  the  church 
'of  Antioch  after  Peter.  It  is  said,  that  he  was  sent  from  Syria  to 
'Rome  to  be  devoured  by  wild  beasts,  for  the  testimony  of  Christ. 
'  And  making  his  journey  through  Asia  under  a  strong  guard,  he 
<  confirmed  the  churches  in  every  city  by  his  discourses,  and  espe- 
'cially  cautioned  theiu  against  the  heresies  then  springing  up,  and 
'gaining  ground;  and  exhorted  them  to  adhere  to  the  tradition  of 
'  the  apostles.  And  for  the  greater  security,  he  also  put  down  liis 
'instructions  in  writing.  Therefore  when  he  came  to  Smyrna, 
'  where  Polycarp  was,  he  wrote  an  epistle  to  the  church  at  Ephc- 
'sus,  another  to  the  church  in  Magnesia  upon  the  [river,]   Mean  ■ 

'der and    another  to    the  church   at  Tralliuni and  beside 

'  these,  he  wrote  also  to  the  church  at  Rome;  [from  which  Eusebius 
'  quotes  a  long  passage.]  These  things  he  wrote  from  the  forcmen- 
'  tioned  city  to  those  churches.  Afterwards  removing  from  Smvr-- 
'  na  he  wrote  to  the  Philadelphians  from  Troas,  and  to  the  church 
'of  Smyrna,  and  in  particular  to  their  president  Polycarp.'  Euse- 
bius proceeds  then  not  only  to  refer  to  a  passage  of  this  epistle  to 
Polycarp,  but  quotes  also  distinctly  a  passage  from  the  epistle  to 
the  church  of  Smyrna;  and  then  puts  down  a  passage  of  the  epistle 
of  Polycarp  to  the  Philippians,  in  the  latter  part  of  which  he  says 
to  them:  '  The  epistles  of  Ignatius  sent  by  him  to  us,  together  with 
'  what  other  have  come  to  our  hands,  we  have  sent  to  you,  which 
'  are  subjoined  to  this  epistle:  by  which  you  may  be  greatly  profit- 
<ed.  For  they  treat  of  faith  and  patience,  and  of  all  things  per- 
'taining  to  edification  in  our  Lord.'  And  thus  wc  have  seen 
also  Polycarp's  testimony  in  general  to  these  epistles,  who  collect- 
ed them. 

"To  the  same  purpose  St.  Jerom  in  his  book  of  Illustrious  men: 
<  Ignatius  the  third  bishop  of  the  church  of  Antioch  after  the  apos- 
'tle  Peter,  in  the  persecution  under  Trajan  was  condemned  to  wild 
'beasts.  And  wlien  ho  came  to  Smyrna,  where  Polycarp  the  d is- 
'  ciple  of  John  was  Itishop,  he  wrote  an  epistle  to  the  Ephesians, 
'another  to  the  Mat^nesians,  ;i  third  to  the  Trallians,  a  fourth  tolho 
'  Romans:  and  when  he  was  gone  thonc^e,  he  wrote  to  tlie  Piiiladel- 
'phiaup,  the  Saiyrnoans,  and  in  particular  to  Polycarp.' 

"  I  shall  transcribe  no  more  testimonies  of  the  ancients,  but  refer 
the  reader  for  the  rest  to  the  Palres  Apostolici  of  Le  Clcrc." 

J 12.  What  inducement  then  can  there  be  for  rejecting  these  lilpis- 


67 

lies,  seeing  that  they  are  ino?t  uncxceptionahle  and  are  wrilteu  la 
llic  very  spirit  of  an  ardently  pious  Ciiristlan'  Let  anollier  Presby- 
terian answer  this  question;  one  of  whom  Dr.  Miller  speaks  in  the 
following  terms :  "  The  celebrated  Grotius,  whose  great  learning 
and  talents  will  be  considered  by  all  as  giving  much  weight  to  his 
opinion  on  any  subject,  is  full  and  decided  in  maintaining  that  the 
primitive  church  was  formed  after  the  model  of  the  Synagogue." 
(Miller's  Reply  to  Dr.  Bowden  p.  105.)  In  a  note  to  this  passage 
Dr.  Miller  says,  '•  Though  (Irotius  was  bred  a  I'resbyterian;  yet 
being  soured  by  what  he  considered  ill  treatment  from  the  Church 
of  Holland,  he  discovered  a  strong  predilection  for  Episcopacy. — 
When  this  is  considered,  the  declarations  above  cited,  carry  with 
them  peculiar  force." 

113.  The  celebrated  Grotius  then,  when  writing  to  Vossius  con- 
cerning Blondel's  opinion  of  these  Epistles,  says,  "The  Epistles 
of  Ignatius,  which  your  son  brought  out  of  Italy,  pure  from  all 
those  things  which  the  learned  have  hitherto  suspected  (in  the  lar- 
ger epistles,  109)  Blondel  will  not  admit,  because  they  afibrd  a 
clear  testimony  to  the  antiquity  of  Episcopacy."  (Bowden's  Let- 
ters vol.  1,  p.  17G,  quoted  from  Pearson's  Vind.  chap,  v.)  Blondel, 
Grotius,  and  Vossius  were  all  most  learned  presbyterian  writers. 

The  following  passage,  showing  the  same  disposition  with  re- 
gard to  these  epistles,  is  from  Mosheim,  a  most  learned  Lutheran 
clergyman,  and  no  friend  to  Episcopacy.  "  Perhaps  there  would 
have  been  no  contention  with  most  persons  about  the  Epistles  of 
Ignatius,  if  those  who  contend  for  the  divine  origin  and  antiquity 
of  Episcopal  government  had  not  been  enabled  to  support  their 
cause  with  them."  (De  Rebus  Christian,  ante  Constant,  p.  160 — 
See  Religious  World  Displayed  vol.  2,  p.  281,  note.) 

114.  Let  us  now  proceed  with  the  subject.  It  was  proposed  to 
show  that  Timothy  had  successors  with  the  same  powers  which  he 
exercised  in  the  Church  at  Ephesus.     (92.) 

115.  In  the  epistle  of  Ignatius  to  the  Ephesians,  the  very  church 
over  which  Timothy  had  presided,  written  about  forty  years  after 
the  death  of  Paul,  there  is  complete  evidence  of  this.  He  writes  to 
the  Ephesians  in  the  following  manner:  "I  received  therefore,  in 
the  name  of  God,  your  whole  multitude  in  Onesijius;  who  by  inex 
pressible  love  is  ours,  but  according  to  the  flesh  is  your  Bishop, 
whom  I  beseech  you  by  Jesus  Christ,  to  love;  and  that  you  would 
ail  strive  to  be  like  unt©  him.     And  blessed  be  God,  who  has  grant 


ed  unto  you,  who  are  so  worthy  of  him,  to  enjoy  such  aa  excellent 
Bishop."     (Sect.  1,  appendix.) 

116.  From  this  quotation  it  is  evident  that,  as  Ignatius  mention- 
ed 0>'Esi3iuSj  with  great  marks  of  respect,  as  the  Bishop  of  the 
Ephcsians,  he  must  have  exercised  all  the  powers  that  that  Father 
represents  as  belonging  to  the  Episcopal  oflice.  What  those  pow- 
ers were,  can  be  seen  in  the  passages  in  Italics  in  the  appendix. — 
They  include  those  of  ordaining,  and  of  ruling  the  clergy,  as  well 
as  the  laity. 

117.  "Eusebiusin  his  Ecclesiastical  History  says,  'That  Euo- 
dius  having  been  the  first  Bishop  of  Antioch,  Ignatius  succeeded 
him.'  With  whom  St.  Jerome  agrees.  In  his  Chronicle,  Eusebius 
places  the  ordination  of  Ignatius  in  the  year  G9,  after  the  death  of 
Peter  and  Paul  at  Rome,  Nevertheless  some  think  that  Ignatius  was 
ordained  bj^  Peter  j  and  suppose  that  Euodius  and  Ignatius  were 
both  Bishops  of  Antioch  at  one  and  the  same  time;  the  one  of  the 
Jewish  and  the  other  of  the  Gentile  Christians :  but  that  after  the 
death  of  Euodius  they  all  came  to  be  under  Ignatius  as  their 
Bishop."  (Lardaer's  Credibility  of  the  Gospel  History,  vol.  2^ 
p.  65.) 

118.  Ignatius,  therefore,  having  been  ordained  in  the  year  69, 
which  was  about  the  year  of  Paul's  death,  was  contemporary 
with  both  Timothy  and  Onesimus,  and,  if  there  was  any  between 
them,  with  him  also.  He  must  also  have  been  well  acquainted  with 
the  order  of  the  Clr.irch  before  his  ordination,  and  consequently 
the  powers  he  ascribes  to  the  Bishop,  were  exercised  by  Timothy 
and  others  in  the  life  time  of  the  Apostles,  and  until  tho. death  of 
Ignatius. 

119.  This  is  in  the  strongest  manner  confirmed,  if  confirmation  it 
need  to  any  man's  conscience,  by  the  address  of  Ignatius  in  his 
Epistle  to  the  Trallians ;  in  which  he  speaks  of  that  Church  co:v- 
TiNuiA'G  IN  THE  AposTOLiCAL  CHARACTER.  See  the  words  in  Ital- 
ics in  the  address  to  the  Epistle  to  the  Trallians,  in  the  appendix: 
and  in  this  Epistle,  it  is  to  be  remarked,  some  of  the  strongest 
passages  are  to  be  found  respecting  the  existence  of  three  orders  of 
ministers,  and  the  supremacy  of  the  Bishop.  See  the  passages 
in  Italics  in  sections  2,  3,  7,  12, 13,  of  the  Epistle  to  the  Trallians. 

120.  Ignatius  likewise  in  the  address  to  the  Philadelphians  sa- 
lutes them  "especially  if  they  arc  at  unity  with  the  Bishop  and  Pres- 
hytcrs  who  are  icitk  him,  and  the  Deacons  appointed  according  to  the 


69 

Tiiind  of  Jesus  Chnst;  whom  he  has  settled  according  to  his  own  inll 
in  all  Jirinness  by  his  Holy  Spirit.''''  This  epistle  also  contains  strong 
passages  showing  the  existence  of  three  orders,  the  supremacy  of 
the  Bishop,  and  the  ministerial  character  of  the  Deacons:  See 
passages  in  Italics,  in  sections  3,  4,  7,  10,  11,  of  the  Epistle  to  the 
Philadelphians. 

121.  See  also  the  remarkable  address  to  the  Smyrneans  and  the 
8th  and  9th  sections  of  the  epistle,  for  striking  evidence  of  the 
same. 

122.  See  alrio  the  address  to  Polycarp,  Bishop  of  the  Church  at 
Smyrna,  and  the  4th  and  Gth  sections. 

123.  These  quotations  show  most  unquestionably  that  Ignatius, 
who  was  acquainted  with  some  of  the  Apostles,  and  M'as  the  disci- 
ciple  of  John,  considered  these  churches,  in  which  it  is  so  repeat- 
edly stated  that  the  Bishop  is  the  source  of  all  ministerial  author- 
ity, and  to  be  reverenced  bj'  all,  and  especially  by  the  presbyters,  as 

COXTIXUI^'G  IN  THE  APOSTOLICAL  CHARACTER. 

124.  We  also  see  in  Poly  carp's  Epistle  to  the  Philippians,  evi- 
dence of  the  same  kind.  He  was  the  fellow  disciple  and  intimate 
friend  of  Ignatius,  with  whom  he  spent  some  short  time  at  Smyrna 
while  on  his  journey  to  Rome  to  be  devoured  by  lions. 

With  regard  to  the  authenticity  of  the  Epistle  of  Polycarp  to  the 
Philippians,  we  have  the  most  satisfactory  evidence  from  Irena^us. 
Irenseus  himself  is  thus  spoken  of  by  Mosheim.  He  says  of  his  five 
hooks  against  heresies,  they  "  are  considered  as  one  of  the  most  pre- 
cious monuments  of  ancient  erudition."  (Mosheim's  Ecclesiastical 
History,  Century  II.  Part  II.  Chap,  II.  Sect,  v.)  Lardner  also, 
speaks  of  him  with  great  respect  throughout  his  account  of  him. 

125.  "Irenaeus  says  in  his  excellent  work  against  all  heresies: 
<  And  Polycarp  teaches  the  same  things,  who  was  not  only  taught 
by  the  Apostles,  and  had  conversed  with  many  who  had  seen 
Christ,  but  was  also  by  the  Apostles  appointed  Bishop  of  the  Church 
of  Smyrna  in  Asia,  Whom  also  I  saw  in  my  early  age  (for  he 
lived  long,  and  at  a  great  age  had  a  glorious  and  splendid  martyr- 
dom :)  I  say  Polycarp  always  taught  these  things,  which  he  had 
learned  from  the  Apostles,  which  he  delivered  to  the  Church,  and 
which  alone  are  true.  To  this  bear-  witness  all  the  Churches  ia 
Asia,  and  they  who  to  this  time  have  succeeded  Polycarp,'  &-c. — 
« There  is  also  a  most  excellent  Epistle  of  Polycarp  written  to  the 
Philippians;  from  which  they  who  are  willing,  and  are  concerne/I 


70 

for  (heir  own  salvation,  may  learn  both  the  character  of  his  faith^ 
and  the  doctrine  of  the  truth."  (Lardner's  Credibility  &l,c.  vol,  2, 
p.  86,  87.) 

126.  In  this  epistle  Polycarp  speaks  of  the  blessed  Ignatius;  of 
Ignatius,  PaulSfc.  not  having  run  in  vain;  and  of  their  having  gone 
to  the  place  that  was  due  to  them  from  the  Lord.  He  tells  the  Phil- 
ippians,  "  The  epistles  of  Ignatius  which  he  wrote  unto  us,  together 
with  what  others  of  his  have  come  to  our  hands,  we  have  sent  to 
you  according  to  your  order;  which  are  subjoined  to  this  epistle; 
by  which  you  may  be  greatly  profited;  for  they  treat  of  faith  and 
patience,  and  ef  all  things  that  pertain  to  edification  in  the  Lord 
Jesus."     (Polycarp's  Epistle  to  the  Philippians  sec.  9.) 

127.  This  strong  expression  of  approbation  and  exalted  esteem, 
this  ranking  Ignatius  with  Paul,  this  claim  of  an  inheritance  in 
the  kingdom  of  Heaven  for  him,  and  this  great  regard  and  value  set 
on  the  letters  he  left  behind,  show  that  Polycarp  completely  agreed 
with  Ignatius  in  relation  to  the  great  concerns  of  the  Church.  Ail 
tjiat  wc  see,  therefore,  in  the  passages  in  Italics  in  the  Epistles  of 
Ignatius,  stands  supported  by  the  evidence  of  Polycarp,  as  com- 
pletely as  if  he  had  himself  written  those  Epistles. 

Polycarp  suffered  martyrdom,  in  the  year  148,  according  to 
Bishop  Pearson,  who  makes  it  earlier  than  any  other  writer:  many 
learned  men  place  it  in  167  or  thereabouts.     (Lardner  2,  88.) 

128.  Irenteus  was  the  disciple  of  Polycarp  according  to  Eusebius 
and  Jerome.  "  Tertullian  mentions  him  as  one  of  the  most  consid- 
erable writers  of  the  Christian  Church."  "Eusebius  says,  'when 
Pothinus  had  been  put  to  death  with  the  martyrs  in  Gaul,  Irena'us 
succeeded  him  in  the  Bishoprick  of  the  Church  of  Lyons;  who,  in 
Jvis  youth,  had  been  a  disciple  of  Polycarp,"  (Lardner's  Credibil- 
ity, &c.  vol.  2,  154.) 

After  making  other  extracts  from  Eusebius  respecting  Irenffus, 
Dr.  Lardner  says,  "  It  is  perhaps  needless  to  put  down  after  these, 
St.  Jerome's  testimony :  I  shall,  however,  take  a  part  of  his  account 
of  this  excellent  person,  vrhich  we  have  in  his  book  of  Illustrious 
3ien. 

"Ireuccus,  presbyter  of  Pothinus,  who  was  Bisliop  of  the  Church 
of  Lyons  in  Gaul,  carried  a  letter  from  the  martyrs  of  that  city 
concerning  some  disputes  of  the  Church  to  Eleulherus,  Bishop  of 
]lome,  in  which  letter  he  is  honourably  mentioned.  Afterwards, 
Ppthiniis  having  obtained  the  crown  of  martyrdom,  when  he  was 


11 

almost  ninety  years  of  ago,  he  was  sunstitutod  in  his  room.  It  is 
certain,  he  was  a  disciple  of  Polycarp,  Bishop  and  martyr.  He 
wrote  five  books  against  heresies."     (Lardner  vol.  2,  p.  150.) 

Mosheini  says  of  him,  "Ironix-us,  Bishop  of  Lyons,  a  Greek  by 
birth,  and  probably  born  of  Christian  parents,  a  disciple  also  of 
Polycarp,  by  whom  he  was  sent  to  preach  the  gospel  among  th* 
Gauls,  is  another  of  the  writers  of  this  century,  (the  second)  whose 
labours  were  singularly  useful  to  the  Church,  He  turned  his  pou 
against  its  internal  and  domestic  enemies,  by  attacking  the  mon- 
strous errors  which  were  adopted  by  many  of  the  primitive  Christ- 
ians, as  appears  by  his  Jive  books  against  heresies,  which  are  yet 
preserved  in  a  Latin  translation,  and  are  considered  as  one  of  ike 
most  precious  monuments  of  ancient  erudition.'''     (124.) 

129.  The  reader  will  bear  in  mind  that  Tertuliian,  Eusebius  and 
Jerome  are  names  of  highest  reputation  in  ancient  times;  and  Lard- 
ner and  Mosheim  in  modern  days,  and  tiiat  the  two  latter  were  not 
Episcopalians,  the  former  of  the  two  being  a  dissenter  from  the  En- 
glish Church  and  the  latter  a  Lutheran.  Many  other  testimonies 
might  be  added  from  writers  in  dilTerent  ages  of  the  Church.  Let 
us  now  inquire  what  Irena;us  lias  written  on  the  subject  of  Epis- 
copacy. The  following  is  a  translation  of  the  tliird  chapter  of 
the  third  of  tliose  books  against  heresies,  said  by  Mosheim  to  h<t- 
'^  one  of  the  most  precious  monvmcnts  of  ancient  erudition.'''' 

130,  "  It  is,  therefore,  with  all  in  the  church,  who  wish  to  hear 
the  truth,  to  understand  fully  the  tradition  of  the  Apostles  publish- 
ed through  the  whole  world ;  and  we  can  enumerate  those  who  were 
appointed  by  the  Apostles  Bishops  in  the  Churches,  and  their  succes- 
sors even  to  us,  who  have  taught  no  such  thing;  neither  have  they 
known  what  is  idly  talked  of  by  these,  (viz.  the  heretics.)  For  if 
the  Apostles  had  known  hidden  rnyteries,  which  they  taught  apart 
and  secretly  to  the  perfect,  they  would  have  delivered  them  to 
those  especially  to  whom  they  committed  even  the  Churches  them- 
selves. For  they  wished  those  to  be  very  perfect  and  irreprehen- 
sibie  i.i  all  things,  whom  they  left  their  successors,  delivering  {to 
them)  their  own  place  of  government,  who  acting  correctly,  great 
benefit  would  arise;  but  the  greatest  calamity,  if  they  should  fall 
away.     But  seeing  that  it  is  very  long,  in  such  a  volume  as  this, 

.  to  enumerate  the  successions  of  all  the  churches,  by  pointing  out  the 
tradition  of  the  greatest,  the  most  ancient,  and  universally  known 
church,  founded  and  constituted  at  Rome  by  the  two  most  glorious 
Apostles,  Peter  and  Paul,  which  (tradition)  it  has  from  the  Apostles^ 
and  the  faith  announced  to  mankind,  coming  even  to  us  by  the  suc- 
cessions of  Bishops,  we  confound  all  those  vvho,  in  whatever  man- 
ner, either  through  tl^ir  evil  inclination,  or  through  vain  glory,  or 


73 


■through  blindness  and  wicked  designs  conclude,  more  than  is  fit.  - 
For,  loith  this  Church,  on  account  of  ils  greater  pre-etnincnce,  it  is 
necessary  that  every  Church  should  agree;  that  is,  those  u-hich  arc  in 
all  respects  faithful;  in  which  is  always  preserved,  by  those  who  are 
roundabout,  that  tradition  which  is  from  the  Apostles.  The  blessed 
Ajtostlrs,  therefore,  founding  and  instructing  the  Church,  delivered  ta 
Linus  the  Bishoprick  to  govekn  the  Church.  Paul  makes  mention 
of  this  Linus  in  the  epistles  which  are  to  Timothy.  To  him  suc- 
ceeded Anacletus;  after  him  in  the  third  place  from  the  Apostles, 
Clement  obtained  the  Bishoprick;  who  both  saw  the  Aj)ostIes  them 
selves,  and  conferred  with  them,  when  as  yet  he  had  the  preach- 
ing of  the  Apostles  sounding  in  his  ears,  and  their  tradition  before 
his  eyes.  Not  indeed  alone;  many  as  yet  remained,  at  that  time 
taught  by  the  Apostles. 

"  Under  this  Clement,  no  slight  dissension  having  arisen  among 
the  brethren  who  were  at  Corinth,  the  Church  which  was  at  Rome 
wrote  the  most  powerful  letters  to  the  Corinthians,  exhorting  them 
to  peace,  and  refreshing  their  faith,  and  declaring  the  tradition 
which  they  had  recently  received  from  the  Apostles,  announcing 
one  God  Omnipotent,  the  Maker  of  heaven  and  earth,  the  creator 
of  man,  who  caused  the  flood,  and  called  Abraham,  who  led  his 
people  out  of  the  land  of  Egypt,  who  spoke  to  Moses,  who  appoint- 
ed the  law,  and  sent  the  prophets,  who  will  prepare  a  tire  for  the 
devil  and  his  angels.  They  who  desire  may  learn  from  the  Scripture 
that  He  is  declared  to  be  the  Father  of  our  Lord  Jesus  Christ,  and 
may  understand  the  Apostolical  tradition  of  the  Church,  although 
those,  who  now  teach  falsely,  and  pretend  there  is  another  God 
above  the  Creator  and  Maker  of  all  these  things  which  exist,  should 
have  a  more  ancient  epistle.  To  this  Clement  hoirever,  succeeded 
Evarisius;  and  to  Evaristus,  Alexander ;  and.  then  Sixtus  was  ap- 
pointed, the  sixth  from  the  Apostles;  and  after  him  TelesphoruSj 
who  likewise  suffered  martyrdom  most  gloriously ;  and  then  Hyginus, 
then  Pius,  after  who/n  Anicctus.  And  when  also  Soter  had  succeeded 
Anicetus,  now  Eleutherns  has  the  Bishoprick  in  the  twelfth  place  front 
the  Apostles.  By  this  ordixation  a?jd  succession,  that  ti-adition 
in  the  Church  which  is  from  the  Apostles,  and  the  doctrine  of  the 
truth,  hath  come  even  unto  us.  And  this  is  a  most  full  showing 
that  there  is  one  and  the  same  lively  faith,  which  has  been  preserv- 
ed in  the  Church  from  the  Apostles  until  now  and  handed  down  in 
truth. 

"  And  PoLvcARP  also;  who  was  not  only  taught  by  the  Apostles 
and  conversed  with  many  of  those  uho  had  seen  our  Lord,  but  was 
likewise  appointed  by  the  Apostles  Bishop  in  that  Church  which  is  at 
Smyrna  in  Asia,  whom  we  also  have  seen  in  our  younger  days:  for 
he  continued  a  long  time,  and  departed  this  life  when  very  old, 
most  glorif.usly  and  most  nobly  suflcring  martyrdom :  (literally  bear- 
ing witness,  iaciens  martyrium;)  He  always  taught  those  things 
which  he  had  learned  from  the  Apostles,  which  ho  likewise  deliv- 
ered to  the  Church,  and  v/hich  arc  alone  true.  And  all  tlie  Church- 
es which  are  iu  Asia  bear  testimony  to  these  things,  and  those 
Avho  succeeded  Polycarp  until  this  time:  which  man  is  a  witness  ©f 


73 

much  greater  authority;  and  a  more  faithful  witness  of  the  truth, 
than  Valentine  and  Marcion,  and  the  rest  who  are  of  a  perverse 
opinion.  For  it  is  he  who,  when  he  came  to  the  city  under  AniceluSj 
converted  many  heretics,  of  those  whom  we  have  before  mention- 
ed, to  the  Church  of  God,  declaring  that  he  had  received  this  one 
and  sole  truth  from  the  Apostles,  which  likewise  he  delivered  to 
the  Church.  And  there  are  those  who  heard  him  saying,  that 
John  the  disciple  of  the  Lord,  going  to  bathe  in  Ephesus,  when  he 
saw  Cerinthus  within,  went  hastily  out  of  the  bathing  house  with- 
out washing,  saying  that  he  feared  lest  the  house  should  fall  while 
Cerinthus,  the  enemy  of  the  truth,  was  in  it.  And  Polycarp  himself, 
Marcion  meeting  him  once  and  saying.  Do  you  know  me?  answered, 
I  know  you  the  tirst-born  of  Satan.  So  much  did  the  Apostles  and 
their  disciples  fear,  lest  they  should  even  by  a  word  communicate 
with  any  one  of  those  who  adulterated  the  truth;  as  Paul  likewise 
says,  A  man  that  is  heretical  after  one  reproof,  avoid;  knowing  that 
he  who  is  so,  is  perverse  and  condemned  by  himself.  And  there 
is  also  a  most  excellent  Epistle  of  Polycarp  written  to  thePhilippi- 
ans,  from  which  they  v/ho  wish  and  have  regard  for  their  own  sal- 
vation, can  learn  the  character  of  his  Faith  and  the  Doctrine  of 
the  Truth. 

"  And  the  Church  which  is  at  Ephesus,  founded  indeed  by  Paul, 
but  John  remaining  with  them  even  to  the  time  of  Trajan,  is  like- 
wise a  true  witness  of  the  Doctrine  of  the  Apostles." 

(It  is  proper  to  remark  that  I  had  not  seen  Irenteus's  works  until 
after  the  55th  section  of  this  essay  had  been  printed  off.) 

131.  This  passage  from  Irenasus  is  most  explicit  in  every  partic- 
ular.    It  is  expressly  stated, 

1.  That  the  Apostles  appointed  Bishops  in  all  the  Churches,  and 
left  them  as  their  successors  to  govern  the  Chttech. 

2.  That  the  Episcopate  or  Bishoprick  was  delivered  to  one  per- 
son, and  one  Bishop  only  at  a  time,  is  ever  mentioned  as  govern- 
ing the  Church  :  thus  the  Apostles  delivered  the  Episcopate  to  Linus 
to  govern  the  Church  at  Rome;  Anacletus  succeeded  him,  and  after 
him,  in  the  third  place  Clement  obtained  the  Episcopate;  and  the 
names  of  twelve  successive  Bishops  are  given,  who  governed  that 
Church,  each  in  his  day;  as  indicated  by  the  expressions,  wntZcr 
Clement,  under  Anicetus.     (See  130.) 

3.  It  is  expressly  stated  that  there  were  successions  of  Bishops 
in  all  the  churches,  and  that  with  the  Church  at  Rome,  in  which  the 
names  of  twelve  successive  Bishops  are  given,  every  church  should 
agree,  that  is,  those  which  were  in  all  respects  faithful. 

4.  That  Polycarp  was  taught  by  the  Apostles,  and  was  hy  them, 
mppointed  Bishop  of  Smyrna. 

132.  This  doctrine  is  repeated  in  otlicr  chapters.     In  the  63r4 

K 


n 

chapter  of  the  4th  book,  Irenseus  says,  "  True  knowledge  is  the 
doctrine  of  the  Apostles,  &c.  according  to  the  successions  of  ike 
Bishops,  to  lohom  they  (viz.  the  Apostles)  delivered  that  Church 
which  is  in  every  place,''''  &-c. 

133.  in  the  20th  chapter  of  the  5th  book,  speaking  of  those  who 
derive  their  authority  from  the  Apostles,  in  comparison  with  here- 
tics, he  says,  "For  they  are  all  far  behind  the  Bishops  to  whom  the 
Apostles  delivered  the  churches,  and  this  we  have  with  all  careful- 
ness made  apparent  in  the  third  book:"  In  which  it  is  shown  that 
the  Apostles  delivered  the  government  of  the  Church  in  each  place 
to  one  Bishop  at  a  time;  (130)  and  that  in  immensely  populous 
cities  where  there  were  numerous  presbyters,  as  in  Rome,  the 
population  of  which  has  been  estimated  to  have  been,  about  that 
time,  above  a  million. 

134.  Testimony  more  conclusive  cannot,  perhaps,  be  produced 
upon  any  subject  not  a  matter  of  controversy  when  the  writer  lived. 
Had  the  doctrine  ever  been  advanced,  that  the  Apostles  had  com- 
mitted the  episcopate  to  the  whole  body  of  the  presbyters  in  Rome, 
for  the  government  of  the  Church,  a  more  explicit  declaration  to 
the  contrary  could  not  have  been  necessary. 

135.  Strong  however  as  is  this  testimony,  Dr.  Miller  has  made  an 
cftbrt  to  show  that  Irenffus  is  "an  important  and  decisive  witness 
on  the  subject  before  us."  Important  and  decisive  he  truly  is;  but 
not  on  the  side  of  the  question  Dr.  Miller  would  have  his  readers 
believe.     To  make  good  his  assertion,  he  quotes  several  passages. 

13G.  In  p.  150  of  Dr.  Miller's  Letters,  he  has  given,  as  a  quota- 
tion from  the  commencement  of  the  3rd  chapter  of  the  3rd  book  of 
Irena^us,  the  following  words.  "  The  Apostolic  tradition  is  present 
in  every  church.  We  can  enumerate  tliose  who  v/ere  constituted 
Bishops  by  the  Apostles  in  the  churches,  and  their  successors  even 
to  us,  who  taught  no  such  thing.  By  showing  the  tradition  and 
declared  faith  of  the  greatest  and  most  ancient  church  of  Rome, 
which  she  received  from  the  Apostles,  and  which  is  come  to  us 
ihrourrh  the  succession  of  the  Bishops,  we  confound  all  who  con- 
clude otherv.ise  than  they  ought." 

137.  By  comparing  this  with  the  Irani^lation  given  in  a  preced- 
ing section,  (130)  it  may  be  observed  that,  independently  of  other 
liberties  taken  wiih  the  passage,  several  sentences  are  entirely  'eft 
out,  viz.  coramenciiig  at  the  words,  "  For  if  the  Apostles,"  and 
ending  v.ith  the  words,  '^  enumerate  the  successions  of  all  the  Church- 


75 

«sy  In  this  omitted  part  is  contained  tlie  very  substance  of  the 
controversy,  viz.  that  the  Apostles  left  the  Bislio|)s  '■^  their  succes 
sors,  delivering  {to  them)  their  own  place  of  government.'^'' 

138.  In  the  next  page,  Dr.  Miller  gives,  as  a  quotation  from  the 
same  book  of  Irenoeus,  the  words  stated  in  the  55th  section  of  this 
essay.  By  comparing  the  quotation  from  Dr.  Miller,  in  the  136th 
section  in  connexion  with  that  in  the  55th  section,  icith  the  transla- 
tion in  the  13Qth  section,  it  will  be  found  that  the  two  passages  are 
intimately  connected. 

139.  Dr.  Miller  has  however  not  only  omitted  the  connecting 
sentences  between  these  two  passages,  but  he  has  interposed  be- 
tween them,  several  quotations  from  the  4th  and  5th  books  of  Ire- 
no^us.     The  eftect  is  to  break  the  thread  of  the  argument. 

140.  Irena^us  asserts  that  he  could  enumerate  those  who  were  ap- 
pointed hy  the  Apostles  Bishops  in  the  churches,  and  their  succes- 
sors to  his  time,  whom  the  Apostles  left  as  their  successoes,  deliv- 
ering TO  TiiEJi  THEIR  OWN  PLACE  OF  GOVERNORS.  But  Seeing  that 
it  would  be  too  long  to  enumerate  the  successions  of  all  the 
CHURCHES,  he  confines  himself  to  pointing  out  the  tradition  m  tlie 
Church  at  Rome.  Then  follows  the  reason  for  this,  which  Dr. 
Miller  has  omitted ;  "  For,  ivith  this  church,  on  account  of  its  great 
cr  pre-eminence,  it  is  necessary  that  every  Cliurch  should  agree; 
that  is,  those  ivh'ich  are  in  all  respects  faithful.''"'  &.c.  Irenaeus 
then  goes  on  to  say,  "  The  blessed  Apostles,  therefore,  founding 
and  instructing  the  Church,  (viz.  at  Rome)  delivered  to  Linus  the 
Bishoprick  to  govern  the  Churchy''  «fcc.  (See  top  of  p.  72  of  this 
essay.) 

141.  So  much  for  the  connexion  between  these  two  passages. — 
It  is  necessary  to  make  a  remark  or  two  upon  the  passage  itself, 
(contained  in  the  55th  section.) 

On  comparing  the  translation  given  above  (130)  with  Dr.  Mil-" 
ler's,  (55)  it  will  be  observed  that  in  his  quotation  the  words,  to 
GOVERN  THE  CHURCH,  are  not  to  be  found,  in  the  passage  stating 
that  the  Episcopate  or  Bishoprick  was  delivered  by  the  Apostles  to 
Linus. 

After  the  statement  that  Anacletusand  Clement  succeeded  Linus, 
several  sentences  are  omitted,  not  however  very  material  as  relates 
to  the  question  before  us,  and  the  quotation  is  resumed  at  the  com- 
mencement of  the  Italic  lines  in  section  130:  "To  this  Clement," 
v^c.     In  Dr.  Miller's  translation  th«  word  ordination  is  left  out. 


70 

The  passage  in  Irenaeus  runs  thus,  By  this  ordination  and  svcct'S' 
sion,  Sfc. — Dr.  Miller  has  it,  By  this  succession  that  tradition  »Sic. 
is  come  to  us. 

That  the  reader  may  have  an  opportunity  of  judging  for  himself 
of  this  matter,  the  whole  3rd  chapter  of  the  3rd  book  of  Irenajus 
will  be  annexed  to  these  pages,  in  the  Latin. 

142.  Dr.  Miller  also  quotes  several  other  passages  from  Irenseus, 
in  which  the  word  Presbyter  occurs,  and  he  endeavours  to  show 
thereby  that  Bishop  and  Presbyter  are  one,  immediately  in  the  face 
of  the  fact  that  there  were  always  numerous  presbyters  in  Rome, 
and  never  more  than  one  Bishop. 

143.  He  quotes  these  words:  "  We  ought  therefore  to  adhere  to 
those  'preshytcrs  roho  keep  the  Apostlc''s  doctrine.^  and  together  with 
the  prcshyterial  succession  do  show  forth  sound  speech.  Such  Pres- 
byters the  Church  nourishes;  and  of  such  the  Prophet  says — I 
will  give  them  Princes  in  peace,  and  Bishops  in  righteousness.^'' — 
(Book  iv,  Chapter  xliv.) 

144.  In  this  passage  Irenreus  is  speaking  of  iniquitous  presby- 
ters, and  says,  "■  From  all  such  we  ought  to  depart :  but  we  ought  to 
adhere  to  those  who  keep  the  doctrine  of  the  Apostles,  as  we  have 
before  said,  and  with  the  law  or  discipline*  of  a  presbyter,  show 
forth  sound  speech  and  a  conversation  without  offence,  for  the  in- 
formation and  coi-rcction  of  the  rest."  Then  follows  a  long  pas- 
sage giving  an  account  of  the  conduct  of  Moses,  Samuel,  and  Paul 
in  the  performance  of  the  duties  imposed  upon  them  severally:  and 
immediately  afterwards  follow  the  words  constituting  the  last  sen- 
tence of  Dr.  Miller's  quotation,  "  Such  Presbyters"  &c.  From 
which  it  is  evident  that  Moses,  Samuel,  and  Paul  are  referred  to, 
and  that  Ireneeus  uses  the  term  presbyter  or  elder,  in  a  very  gener- 
al way.  There  is  certainly  nothing  in  the  passage  that  bears  dcT 
finitely  on  the  question  at  issue:  and  notliing  v.'ould  be  gained  by 
taking  the  passage  precisely  as  Dr.  Miller  has  it.  For  the  whole 
amount  of  it,  as  it  stands,  is,  To  such  presbyters  (as  with  the  dis- 
cipline of  a  presbyter,  show  forth  sound  speech  &c.)  I  will  give 

*  The  passage  runs  thus  in  IrenfEUs:  "  Aillircrcre  vero  his  qui  et  Apostolo- 
rum,  sicut  prsedixinius,  doctrinani  custodiunt,  et  cum  preshytcri  ordlne  scrmo- 
nem  sanutii,"  &c.  It  is  manifest  that  the  woids,  presbyteri  ordlne,  do  iiot 
signify  prcshyterial  succession,  as  Dr.  JMiller  has  made  it.  To  bear  this  signi- 
fication there  siiould  be  an  adjective  to  agree  with  ordine,  or  the  noun  should 
be  in  the  plural,  prcshyterorum.  As  it  stands,  it  can  only  mean  something  be- 
longing to  a  presbyter.  We  frequently  meet  with  the  expression  succcssiones 
episcoporum,  not  cpiscopi:  so  if  this  passage  meant  prcshyterial  succession  oi: 
a  succession  of  presbyters,  the  word  used,  would  have  been  prcshyterorum,  not 
freshytori. 


77 

Prinees  in  peace  and  Bishops  in  righteousness.  Certainly  it  would 
not  appear  from  this  fbrui  of  expression,  that  the  Presbyter  was 
the  Bishop. 

145.  He  likewise  quotes  the  following  passage:  "Obey  those 
Presbyters  (the  word  is  ohaudire,  wc  ought  to  hear  those  presby- 
ters) in  the  Church  who  have  the  succession,  as  we  have  shown, 
from  the  Apostles;  who  with  the  succession  of  the  Episcopate,  re- 
ceived the  gift  of  truth,  according  to  the  good  pleasure  of  the 
Father."     (Irenseus,  book  iv,  chap,  xliii.) 

140.  Tliat  Irenjeus  was  here  speaking  of  Bishops  is  concluded 
from  the  word  episcopate,  and  from  the  reference  to  what  he  had 
said  before.  The  marginal  reference  at  this  place  is  to  book  i,chap. 
iii :  where  he  shows  that  the  Church  received  the  doctrine  and  faith, 
and  although  scattered  over  the  whole  world,  diligently  guarded 
it,  and,  as  if  having  one  soul,  and  one  heart,  in  perfect  concert 
preached,  and  taught,  and  handed  down  these  things,  as  if  pos- 
sessing but  one  mouth.  "  And  neither  can  he,  of  those  who  gov- 
ern the  churches,  (qui  preesunt  Ecclesiis)  who  is  very  able  in 
speech,  say  any  other  things  than  these."  Neither  of  the  words, 
Bishop  or  Presbyter,  are  mentioned ;  but  the  two  considerations  show 
that  Irenffius  sometimes  uses  the  word  Presbyter  in  speaking  of 
those  who  govern  the  churches ;  qui  prcesunt  Ecclesiis,  There  are 
three  other  passages  in  which  he  does  the  same. 

147.  It  is  evident,  however  that  he  uses  the  word.  Presbyter,  in 
that  sense  in  which  the  Apostles  were  sometimes  called  Elders- 
according  to  the  declaration  ef  Hilary,  "  The  Bishop  is  the  chief; 
though  every  Bishop  is  a  Presbyter,  yet  every  Presbyter  is  not  a 
Bishop."  [See  section  56,  p.  47.]  This  is  evident  because  Iren- 
seus  elsewhere  speaks,  in  the  plainest  manner,  of  the  Church  being 
governed  by  the  Bishop,  by  one  Bishop  at  a  time,  and  mentions 
the  names  of  twelve  in  succession,  who  singly  governed  the 
Church,  each  in  his  day,  (including  the  very  persons  named  ia 
the  passage  quoted  by  Dr.  Miller  as  Presbyters,  and  whom  he  re- 
presents as  ordinary  presbyters,)  at  the  very  time  that  there  were 
in  Rome  many  thousands  of  Christians  and  numerous  presbyters. 
To  say  that  IrcnEeus  means  by  the  word  Presbyter,  in  the  passage 
quoted  by  Dr.  Miller,  the  ordinary  Presbyter,  or  the  Presbyter  in 
the  common  acceptation  of  the  word,  would  make  him  contradict 
himself:  because  these  did  not  govern  the  Church,  in  the  sense  in 
which  the  word  {prasunt)  is  used.     It  could  not  have  been  said 


78 

of  any  one  of  the  ordinary  presbyters  at  Rome  in  the  time  of  Linus, 
Anacletus,  or  C\ement,  P?-a:est  Ecclesife  Roniee;  he  governs  the 
Church  at  Rome:  Bat  of  Linus  to  whom  the  Apostles  delivered 
the  Bishoprick  to  govern  the  Church,  it  could  have  been  said :  and 
so  likewise  of  Anacletus  who  succeeded  Linus;  and  of  Clement 
also,  who  in  the  third  place  from  the  Apostles  obtained  the  Bish- 
oprick.    (130.) 

In  one  of  the  very  letters  quoted  by  Dr.  Miller  there  is  a  most 
explicit  passage  on  this  subject.  In  the  letter  to  Victor,  Bishop  of 
Rome  who  succeeded  Eleutherius,  Irena;us  says,  "Atquecum  beatus 
Polycarpus,  Aniceto  Episcopatum  adminisirante,  Romam  adventa- 
ret;"  that  is,  "But  v.hen  the  Blessed  Polycarp  went  to  Rome,  Ani- 
cetus  governing  the  Bishopricl-,'"'  &c.  In  the  3rd  chapter  of  the  3rd 
book  the  same  circumstance  is  mentioned,  viz.  Polycarp's  visit  to 
Rome  under  Anicetus.     (See  page  73.) 

148.  While  remarking  on  this  quotation  from  Irenaeus,  (145)  it 
will  not  be  amiss  to  give  the  reader  the  sentence  immediately  fol- 
lowing it.  To  convey  the  meaning  fully,  both  sentences  are  given 
in  connexion.  "  Wherefore  we  ought  to  hear  those  presbyters  who 
are  in  the  Church,  those  who  have  their  succession  from  the  Apos- 
tles, as  we  have  shown,  who,  v/ith  the  succession  of  the  episcopate, 
have  received  the  sure  gift  of  the  truth,  according  to  the  decree  of 
the  Father:  But  the  reel  irho  depart  from  the  imncipal  succession, 
in  whatever  place  they  are  collected,  to  suspect,  either  as  here\'ics 
and  of  evil  designs,  or  as  schismatics,  and  puffed  up,  and  thinking 
well  of  themselves,  or  again  as  hypocrites,  doing  this  for  the  sake 
of  lucre,  and  of  vain-glory.''  And  again  in  the  same  chapter; 
"Those  who  tear  and  divide  the  unity  of  the  Church, receive  from 
God  the  same  punishment  as  Jeroboam."  (Irena;us,  Book  iv,  chap, 
xliii.)  See  Epistle  to  Philadelphians,  sec.  3,  8:  to  Smyrncans, 
sect.  9, 

149.  Oae  statement  respecting  Irenoeus  made  by  Dr.  Miller  it  is 
necessary  to  notice.  He  says,  "  Ircnpeus,  we  are  told,  was  Bishop 
of  the  church  of  Lyons  in  France.  While  he  held  this  station  he 
was  S3nt  by  the  Church  of  which  he  v.as  Pastor,  on  some  special 
ecclesiastical  business  to  Rome.  On  this  mission  he  carried  with 
him  a  letter  from  the  Prcshytcry  of  his  church,  directed  to  Elcvthe- 
rius,  Bishop  of  Rome,  in  which  he  is  called  a  presbyter,  and  in 
Avliich  they  stile  him  thfi'ir  hrither  and  colhagur.'''  (Miller's  Let- 
ters, p.    1';-^.) 


7d 

150.  This  is  a  misstatement  of  facts,  from  which,  not\vithstand- 
ing,  no  benefit  is  to  be  derived.  Dr.  Miller  has  given  no  authority 
for  the  statement;  and  if  he  could  establish  it,  he  would  make  a 
difficulty  which  he  would  tind  not  easy  to  solve.  For,  no  presbyter, 
the  pastor  of  a  church,  has  a  presbytery  or  council  of  presbyters  in 
his  church,  who  are  his  brothers  and  colleagues. 

151.  The  fact  is,  that  when  this  letter  was  written,  Irenjeus  was 
not  Bishop  of  Lyons.  He  was  then  a  Presbyter,  and  therefore 
the  presbyters  of  that  church  could  v/ith  propriety  call  him  brother 
and  colleague:  in  proof  of  which  take  the  extract  from  Jerome  in 
sect.  128,  (at  the  bottom  of  the  page)  and  the  following  passao-o 
from  Eusebius  lie  saj's,  speaking  of  the  sufferings  of  the  Chris- 
tians, "  This  account  of  things  the  churches  of  Lyons  and  Vienne^ 
communicated  in  an  epistle  to  the  churchos  of  Asia  and  Phrygia; 
and  likewise  to  Eleutherius,  Bishop,  in  a  letter  which  they  sent  by 
Irenseus,  then  one  of  their  Presbyters,  with  a  special  recommenda- 
tion of  the  person  who  carried  it."     (Bowdea's  Letters  1.  1G9.) 

152.  The  unsoundness  of  the  argument  used  by  Dr.  Miller,  (that 
the  occasional  application  of  the  title  of  presbyter  or  elder  to  the 
Bishop,  shows  that  the  person  using  it  considered  them  as  one  and 
the  same  officer  in  the  Church,)  is  shown  in  a  striking  light  by  the 
fact,  that  it  has  been  done  by  those  who  have  expressed  themselves 
in  the  most  decided  manner  respecting  the  superiority  of  the  Bishop 
over  the  presbyter. 

153.  Thus  Dr.  Miller  quotes  the  following  from  Cyprian,  whom 
ho  very  properly  calls  "  the  venerable  Bishop  of  Carthage."  "  The 
people  should  not  flatter  themselves  that  they  are  free  from  fault, 
when  they  communicate  with  a  sinful  priest,  and  give  their  consent 
to  the  presidency  of  a  wicked  Bishop,'^''  &.c.  (p.  174.)  The  quotation 
is  long  and  remarkably  clear  upon  the  subject,  of  which  more  oer-. 
haps  may  be  quoted  hereafter.  The  object  at  this  time  is  to  sliow 
thefallacyof  concluding  that  a  person  who  sometimes  calls  a  Bish- 
op a  priest,  or  a  presbyter,  must  intend  that  they  are  the  same.  No 
Bishop  surely  would  deny  that  he  was  a  priest.  Cyprian  surely 
would  not,  and  yet  he  doss  not  hesitate  to  assert  the  superior  au- 
thority of  that  order  of  priests  called  Bishops.  He  uses  the  follow- 
ing language:  "What  greater  and  better  thing  can  I  wish  for,  than 
to  see  the  flock  of  Christ  illuminated  by  the  honour  of  your  confes- 
sion? For  as  it  is  the  duty  of  all  the  brethren  to  rejoice  on  this 
account,  so  particularly  the  Bishop's  portion  of  tho  common  joy  is 


$0 

greater,  inasmuch  as  the  glory  of  the  Church  is  the  superior's  glory.'^ 
"  What  reason  liave  we  to  be  afraid  of  the  wrath  of  God.  when 
some  i^reshyters,r\e\{\\QV  mindful  o^  their  oivn  station,  nor  regardful 
of  the  Bishop,  their  superior,  are  bold  to  assume  all  to  themselves^ 
to  the  reproach  and  contempt  of  their  superior,  a  thing  never  hereto- 
fore attempted  under  any  of  my  predecessoi-s."  [Bowden's  Letters, 
1.  167.] 

154.  Jerome  is  another  writer  whom  Dr.  Miller  represents  on 
similar  grounds  as  a  decisive  witness  in  his  favour,  although  we 
have  the  most  positive  evidence  to  the  contrary.  Thus,  he  says, 
"  We  know  that  what  Aaron  and  his  sons  icere,  that  the  Bishop  and 
Presbyters  are.''''  Again  addressing  the  Church,  he  says,  "  The 
Apostles  were  thy  fathers,  because  that  they  begat  thee.  But  now 
that  they  have  left  the  world,  thou  hast  in  their  stead  their  sons, 
the  Bishops."  He  aBserts,  "  Without  the  Bishop's  license,  neither 
presbyter  nor  deacon  has  a  right  to  baptize."  He  says,  "  It  is  the 
custom  of  the  Church,  for  Bishops  to  go  and  invoke  tlie  Holy 
Spirit,hy  imposition  of  hands,  on  such  as  were  baptized  by  Presby- 
ters and  Deacons,  in  villages  and  places  remote  from  the  mother 
Church."  "  Do  you  ask,"  says  he,  "  where  this  is  written?  In  the 
Acts  of  the  Apostles."  Speaking  of  the  difference  between  the 
Church  and  the  Montanist  heretics,  he  says,  "  With  us,  the  Bishops 
hold  the  place  of  the  Apostles;  with  them  the  Bishop  holds  the  third 
place."  [Bowden's  Letters,  vol,  1,  p.  6,  7,8.]  Ho  also"calIg 
Presbyters  Priests  of  the  inferior  degree,  and  Deacons  the  third 
degree.'"'  [Religious  world  Displayed,  by  Robert  Adam,  B.  A. 
Oxford,  vol.  2,  p.  280.] 

155.  This  is  more  than  enough  to  show,  that  a  man  may  occa- 
sionally call  a  Bishop  a  Priest  or  a  Presbyter,  without  conceiving 
that  they  are  of  the  same  degree;  and  that  Ireneeus's  clear  and  ex- 
press declarations,  that  the  government  of  the  Church  at  Home  was 
committed  to  one  Bishop  at  a  time,  and  successively  to  twelve  whom  he 
names,  each  in  his  day  governing  thai  Church,  are  not  to  be  render- 
ed void  of  meaning  by  the  simple  circumstance  of  his  sometimes 
applying  to  a  Bishop  the  term  Presbyter, 

150,  Wo  have  now,  therefore,  seen  that  Lardner  speaks  in  very 
high  terms  of  Irena?us;  of  "his  learning,  integrity  and  good  sense ;'^ 
(Vol.  2,  p.  157;)  and  that  Mosheim  mentions  his  five  books  against 
heresies  as  "one  of  the  most  precious  monuments  of  , ancient  lite- 
rature."    (128.) 


SI 

157.  We  have  seen  that  this  Father,  who  was  acquamted  with 
jnany  of  those  who  were  taught  by  the  Apostles,  and  with  som« 
who  were  by  them  appointed  Bishops  of  the  Churches,  and  is  said 
to  have  suffered  martyrdom,  in  other  words,  to  have  borne  wit- 
ness to  the  truth  (96)  at  the  expence  of  his  life,  in  the  year  202; 
we  have  seen,  that  he  expressly  says,  that  the  Apostles  appointed 
the  Bishops  as  their  successors  in  the  government  of  the  Church; 
that  he  says  that  this  was  the  case  in  all  the  churches  that  were  in 
all  respects  faithful;  that  he  could  enumerate  the  successions  of 
Bishops  in  all  the  churches,  but,  as  this  would  take  up  too  much 
room  in  one  volume  or  book,  he  enumerates  those  only  who  succes- 
sively governed  the  Church  at  Rome,  as  a  specimen  of  the  order  and 
government  of  all  the  others;  that,  in  mentioning  those  who  governed 
the  Church  at  Rome,  in  order,  by  name,  he  says  the  Apostles  de- 
livered the  Church  to  Linus  to  govern  it,  and  after  him  to  Anacle- 
tus,  and  so  on  to  twelve,  the  last  of  whom  governed  that  Church 
at  the  time  the  book  was  written ;  and  that,  by  this  ordination  and 
succession  the  doctrine  of  the  Church  was  handed  down  from  the 
Apostles,  and   had  come  even  to  the  Christians  of  his  day.     (130) 

158.  We  have  moreover  seen  that  Irena^us  speaks  in  the  most 
exalted  terms  of  Polycarp,  and  of  his  Epistle  to  the  Philippians; 
(pp.  72,  73;)  and  that  Polycarp  uses  similar  strong  language  in 
(speaking  of  the  Epistles  of  Ignatius,  whereby  the  statements  of 
Ignatius  are  as  completely  supported  by  the  evidence  of  Polycarp, 
as  if  he  had  himself  written  those  Epistles.     (126, 127.) 

159.  We  have  seen  that  the  testimony  of  Ignatius  is  as  strong 
as  that  of  Irenffius  as  to  the  fact  that  the  government  of  the  Church 
was  in  the  Bishop,  all  ministerial  authority  proceeding  from  him; 
(See  118  123,  with  the  references  to  the  Epistles  of  Ignatius  in  the 
appendix;)  but  that  the  former  is  more  particular  with  regard  to 
the  different  orders;  speaking  erpres&ly,  in  many  places,  of  three 
orders,  Bishops,  Presbyters,  and  Deacons;  and  in  plain  terms  call- 
ing the  latter,  ministers  of  the  mysteries  of  Jesus  Christ  and  am- 
bassadors of  God.  (Epistle  to  the  Trallians,  sect.  2;  Magnesians, 
sect.  6;  Philadelphians,  sect.  10,  11.)  That  he  also  unequivocally, 
in  many  instances,  speaks  of  the  Bishop  as  the  object  of  the  rever- 
ence of  the  other  two  orders,  and  of  their  being  subject  to  him, 
(See  Epistle  to  the  Magnesians,  sect.  2,  3,  and  the  passages  in  Ital- 
ics generally,  in  the  Epistles  of  Ignatius  in  the  appendix.)  That  he 
jipeaks  of  the  presbyters  being  particularly  bound  to  refresh  the 

L 


82 

Bishop;  (Epistle  to  the  Trallians,  sect.  12;)  and  as  having  no  au- 
thority but  uliat  they  derive  from  him,  even  to  admitiislcr  the 
sacraments  ot"  Baptism  and  the  Lord's  Supper:  (Epistle  to  the 
Smyrneans,  sect,  8:)  And  lastly,  that  these  orders  are  all  essential, 
and  that  he  expressly  says,  without  them  there  is  no  Church. — 
(Epistle  to  the  Trallians,  sect  3.) 

160.  Of  this  state  of  things  in  the  Church,  evidence  more  and 
more  abounds  as  we  progress  through  the  third  century,  because 
more  and  more  learning  was  enlisted  in  the  cause  of  the  Christian 
Religion,  and  because  more  of  the  writings  of  the  Fathers  of  the 
succeeding  centuries  have  been  preserved.  It  is,  however,  need- 
less to  carry  the  investigation  further  for  two  reasons. 

161.  First,  it  is  admitted  by  all,  that  the  government  of  the 
Church,  from  the  Reformation  up  to  a  very  ea:rly  period,  was 
Episcopal;  and  the  controversy  relates  to  the  nature  of  the  govern- 
ment only  during  the  time,  hctween  the  commencement  of  the  preach- 
ing of  the  Gospel  and  that  period  in  which  it  is  admitted  that  the 
Church  ivas  Episcopal. 

162.  The  most  learned  Presbyterian  writers  admit  that  the 
Church  was  Episcopal  in  the  year  140.  The  Provincial  Assembly 
of  London,  in  the  appendix  to  the  Jus  Divinum  Ministerii  Angli- 
cani  ask  this  question — "  How  long  was  it  that  the  Church  of 
Christ  was  governed  by  the  common  council  of  Presbyters  without 
a  Bishop  set  over  them?"  To  which  they  thus  answered,  "Dr. 
Blondel,  a  man  of  great  learning  and  reading,  undertakes  in  a 
large  discourse,  to  make  out  that  before  the  year  140,  there  was 
not  a  Bishop  set  over  Presbyters;  to  whose  elaborate  writings  we 
refer  the  reader  for  further  satisfaction  in  this  particular."  Blon- 
del in  his  preface  "  labours  to  prove  that  the  change  of  government 
was  made  at  Jerusalem,  about  the  year  135  or  136;  at  Alexandria 
about  the  year  143,  and  at  Rome  about  the  year  140."  (Bowden's 
Letters,  vol.  3,  pp.  82,  83.) 

It  has  however  been  shown  that  the  Church  was  Episcopal 
throughout  the  first  two  centuries,  and  consetjuently  throughout 
the  period  in  controversy;  and  therefore  it  is  not  necessary  to  pro- 
secute  the  inquiry  farther. 

163.  The  second  reason  is,  that  if  the  fact  be  established  that 
the  Church  was  Episcopal  in  its  government  for  the  first  two  cen- 
turies; even  if  it  should  be  made  evident  that  it  was  Presbyterian  in 
the  next  five,  it  would  only  be  evidence  that  the  Church  had  depart' 


83 

tJ  from  the  Apostolical  plan.  Having  therefore  established  the  fact, 
that  the  Church  was  for  two  centuries  Episcopal,  it  is  unnecessary 
to  inquire  further  into  the  matter.  We  are  under  the  most  positive 
obligations  to  conform  to  the  Apostolical  form  of  government  of 
the  Church;  and  if  it  should  be  made  to  appear  that  we  have  de- 
parted from  it,  we  are  bound  to  return  to  it.  This  is  an  obligation 
so  far  from  being  questioned,  that  it  is  a  first  principle  not  barely 
admitted,  but  laid  down  as  a  fundamental  position,  by  Dr.  Miller 
himself.  His  words  are,  "  If  all  the  interests  of  the  Church  are 
precious  in  the  view  of  every  enlightened  Christian,  it  is  evident 
i\\?ii  the  mode  of  its  organization  cannot  be  a  trivial  concern;  and 
if  the  Saviour,  or  those  who  were  immediately  taught  by  his  Spirit, 
have  laid  dovv  n  any  rules,  or  given  us  any  information  on  this  sub- 
ject, it  behooves  us  carefully  to  study  what  they  have  delivered, 
and  to  make  it  our  constant  guide.''''  And  again,  he  says,  "We 
unite  with  such  of  them  as  hold  the  opinion,  that  Christians,  in  all 
AGES,  ai'e  bound  to  make  the  Apostolic  order  of  the  Church,  toith 
respect  to  the  ministry,  as  well  as  other  points,  the  model,  as  far  as 
possible  of  all  their  ecclesiastical  arrangements.''''  (Miller's  Letters 
pp.  6,  8.) 

164.  But  although  it  is  not  necessary,  strictly  speaking,  to  pro- 
ceed with  this  investigation  regularly  through  the  third  and  fourth 
centuries,  it  may  not  be  amiss  to  make  some  remarks  upon  the 
semblance  of  argument  on  this  subject,  derived  from  other  writers 
than  those  heretofore  mentioned, 

165.  Clemens  Romanus  is  quoted  by  Dr.  IMiller  in  support  of 
the  doctrine,  that  there  is  but  one  order  of  ministei's.  He  was  the 
third  Bishop  of  Rome,  in  which  city  there  were  numerous  Presby- 
ters. It  will  subsequently  appear  that  there  were  forty  six  of  this 
order  of  ministers  under  one  of  his  successors. 

Clement  and  the  Church  at  Rome,  in  order  to  compose  a  disturb- 
ance in  which  the  Corinthians  had  deposed  their  priests,  (all  of 
them  it  appears,)  wrote  a  very  long  letter  to  them,  fully  as  long  as 
the  whole  seven  Epistles  of  Ignatius  together,  in  which  he  uses 
every  possible  argument  to  induce  them  to  return  to  a  quiet  and 
orderly  state.  Very  little  mention  is  made  of  the  Priests,  against 
Avhom  they  were  violently  excited.  He  mentions  once  Bishops  and 
Deacons  and  once  Presbyters,  and  in  a  third  place  the  chief  Priest, 
the  Priests,  and  the  Levifes.     (Sections  40,  42,  44.) 

The  third,  Dr.  Miller  objects  tg  admitting  as  applicable  to  tire- 


84 

Christian  Church,  But  they  to  whom  the  letter  was  addressedi 
were  not  Jews,  and  he  mentions  these  orders  of  priests  in  connex- 
ion with  the  services  God  required  of  them,  u-ho  were  Gentiles; 
and  half  a  century  before  that,  it  had  been  determined  by  the 
Jewish  Christians,  that  the  Gentiles  were  not  bound  to  regard  the-- 
Jewish  ceremonies.  Let  this  be  as  it  may;  it  is  certain,  first  that 
the  mention  of  two  orders  is  destructive,  as  far  as  this  testimony- 
goes,  of  that  doctrine  which  insists  only  on  one;  and  as  far  as  it 
goes,  supports  that  which  insists  on  three:  for,  two  are  mentioned, 
and  one  of  the  terms,  Presbyter  or  Priest,  is  a  general  one,  some- 
times used  to  include  Bishop,  (5(5,  p.  47,  and  147)  and  is  even  ap- 
plied to  the  Apostles. 

But  further,  Polycarp  is  likewise  quoted  by  Dr.  Miller  as  being 
an  aid  in  support  of  the  doctrine,  that  there  is  but  one  order 
of  ministers;  and  he  commences  with  saying,  "  This  venerable 
martyr,  like  Clemens,  speaks  of  only  two  ordf?'*  of  Church  officers, 
viz.  Presbyters  and  Deacons.  He  exhorts  the  Philippians  to  obey 
these  oflicers  in  the  Lord."  "The  word  Bishop  is  no  where  men- 
tioned in  his  whole  Epistle;  nor  does  he  give  the  most  distant  hint 
as  if  there  w^as  any  individual  or  body  of  men  vested  with  power 
superior  to  Presbyters."     (p.  138.) 

This  is  a  most  extraordinary  declaration.  An  ancient  Father  is 
quoted  to  prove  the  truth  of  the  doctrine  that  there  is  but  one  order 
of  ministers,  when  it  is  roundly  admitted  in  the  very  outset  that  he 
speaks  of  two,  and  when  we  know  that  he  himself  belonged  to  a 
third.  But  independentlj-  of  this  circumstance,  does  the  omission  of 
the  name  of  an  officer,  in  an  Epistle  not  written  on  the  subject, 
prove  that  there  is  no  such  officer?  Polycarp  says  in  this  very 
letter,  "  The  Epistles  of  Ignatius  which  he  w  rote  unto  us,  together 
with  what  others  of  his  have  come  to  our  hands,  we  have  sent  to 
you  according  to  your  order;  which  are  subjoined  to  this  epistle; 
by  which  you  may  be  greatly  profited ;  for  they  treat  of  faith  and 
patience,  and  of  all  things  that  pertain  to  edification  in  the  Lord 
Jesusy  (Sect.  13.)  One  of  these  epistles  was  written  to  him  and 
another  to  the  Church  at  Smyrna,  over  which  he  presided.  His  is 
addressed  to  "Polycarp  Bishop  of  the  Church  which  is  at  Smyrna," 
&-C.  Polycarp's  own  letter  is  directed  "Polycarp  and  the  Presby- 
ters that  are  with  him  to  the  Church  of  God  which  is  at  Philippi," 
&-C.  In  the  letter  to  Polycarp,  Ignatius  tells  him,  "  Let  nothing  be 
Jjone  without  thy  knowledge  and  consent,"     (Sect.  4.)     In  that  t« 


Ilie  Sniynieans  there  is  enough  to  satisfy  any  man  of  the  sentir- 
rnents  of  Polycarp,  shown  by  his  approbation  of  the  contents. — 
(See  the  Epistle  to  the  Sniyrneans  in  the  appendix.) 

166.  If  no  ancient  writer  hud  mentioned  Bishops  as  a  separat* 
and  superior  order  of  ministers,  the  omission  would  have  shown 
that  there  were  none.  But  when  all  but  a  few  mention  them,  it  is 
absurd  to  argue  their  non-existence  from  the  silence  of  the  few. 

If  all  Ignatius's  Epistles,  except  that  to  the  Romans,  had  been 
lost,  the  argument  for  the  non-existence  of  Bishops  as  a  separate 
order,  would  have  been  strengthened  by  the  circumstance  that  that 
name  is  but  once  mentioned  in  that  Epistle,  and  that  no  other  order 
is  mentioned  at  all;  so  that  we  cannot  dp.termine  any  thing  on  the 
subject  from  the  Epistle  to  the  Romans.  The  loss  of  all  the  Epis- 
tles of  Ignatius  except  that  to  the  Romans,  would  have  been  the 
more  unfortunate  because  we  shoulu  thereby  have  been  deprived  of 
the  benefit  of  the  evidence  of  Polycarp;  the  latter  consisting  only 
of  a  full  assent  to  the  testimony  that  Ignatius  had  previously  given: 
which,  though  as  positive  as  that  which  is  assented  to,  requires  the 
knowledge  of  what  that  is,  ia  order  to  our  determining  what  itself 
amounts  to. 

If  therefore  the  Epistles  of  Ignatius,  except  that  to  the  Romans, 
had  been  lost,  we  should  have  had  one  Epistle  from  each  of  three 
very  remarkable  men,  living  in  the  first  and  second  centuries  of 
the  existence  of  the  Christian  Church,  without  any  express  men- 
tion, in  either  of  them,  of  Bishops  as  a  separate  order,  superior  to 
Presbyters.  But  the  preservation  of  the  other  Epistles  of  Ignatius, 
besides  that  to  the  Romans,  shows  in  the  most  striking  manner, 
that  a  man  may  write  a  letter  to  a  church,  scarcely  mentioning 
a  single  order  of  ministers;  at  the  same  time  that  in  other  epistles 
he  may,  in  the  most  marked  manner,  state  the  number  and  the 
powers  of  the  diflerent  orders.  Had,  therefore,  all  the  Epistles  of 
Polycarp  and  of  Clement  been  preserved,  it  is  plain  from  the  case 
of  Ignatius,  that  we  might  have  had  as  ample  testimony  from  their 
epistles,  in  support  of  the  three  orders,  as  we  actually  have  from 
his. 

That  we  could  not  have  any  thing  of  an  opposite  character  from 
Polycarp,  is  evident  from  the  circumstance  of  his  being  himself 
Bishop  of  the  Church  at  Smyrna,  with  Presbyters  under  him ;  which 
appears  from  a  comparison  of  the  address  of  Ignatius's  Epistle  to 
Polycarp,  with  the  address  of  Polycarp's  Epistle  to  thePhilippians. 


In  tlie  former  he  is  called  Bishop,  in  the  latter  he  speaks  of  the 
Presbyters  with  him.  That  Polycarp  does  not  style  himself  Bishop, 
is  no  evidence  that  he  did  not  occupy  tiiat  station  in  the  Church  at 
Smyrna.  Ignatius  does  not  in  one  of  his  Epistles  style  himself 
Bishop. 

That  we  should  not  have  any  thing  of  an  opposite  character  from 
Clement,  is  evident  from  the  circumstance  of  his  being  Bishop  of 
the  Church  at  Rome,  and  having  numerous  Presbyters  under  him. 
One  of  Clement's  successors,  about  150  years  after  him,  had  forty 
six  presbyters  and  seven  Deacons  under  him,  (Eusebius,  Book  vi, 
chap.  43,  quoted  by  Bowden  1,  74.) 

167.  Dr.  Miller  (p.  149)  quotes  "  Papias  Bishop  of  Hierapolis, 
a  city  of  Asia,  said  to  have  been  '  a  hearer  of  John  and  a  companion 
of  Polycarp.'  He  flourished  about  the  year  110  or  115."  "The 
only  thing,"  he  says,  "  remarkable  in  this  passage,  is,  that  the  wri- 
ter, obviously,  styles  the  Apostles,  Presbyters.''''  This  might  have 
been  shown  as  easily  by  quoting  the  New  Testament.  See  on 
this  subject  section  56,  (p.  47)  and  section  147  of  this  essay. 

168.  He  also  quotes  (p.  155)  Justin  Martyr,  (whose  works  I 
have  not  been  able  to  procure)  to  show  that  the  president  of  the 
hretliren  officiated  at  the  public  assemblies  for  worship;  a  passage 
entirely  destitute  of  bearing  on  the  subject,  as  far  as  T  am  able  to 
judge.  The  president  of  the  brethren  is  he  who  presides,  without 
designation  of  order.  The  Bishop  presides  if  he  be  present.  The 
Presbyters  preside  in  his  absence.  In  absence  of  both,  the  Deacons. 
The  question  in  debate  is  not  who  presides;  but  who  is  the  source 
of  authority  to  preside. 

This  very  passage,  like  almost  every  one  quoted  by  Dr.  Miller, 
is  destructive  of  his  system  of  Church  Government,  by  containing 
evidence  of  more  than  one  order  of  ministers.  The  president  dis- 
tributes the  bread  and  wine,  "and  to  those  that  are  absent  it  is  sent 
by  the  Deacons."  (p.  156.)  See  v/ith  respect  to  their  ministerial 
character,  sections  41,  120. 

169.  The  testimony  of  Clemens  Alexandrinus,  a  Presbyter  of 
the  Church  at  Alexandria,  Dr.  Miller  thinks,  as  he  does  that  of  Ig- 
natius, in  favour  of  the  doctrine  of  one  order  of  ministers  in  the 
Church. 

170.  lie  quotes  the  following:  '^We  who  have  rule  over  the 
churches,  are  Shepherds  or  Pastors,  after  the  image  of  the  good 
Shepherd."     (p.  157.)     There   is  nothing  in  this  contrary  to   the 


87 

doctrine  of  three  orders.  The  Presbyters  do  rule  the  churches  in 
subordination  to  the  Bishop.  Paul  says,  "^et  the  Elders  that  rule 
M'ell  be  counted  worthy  of  double  honour,"  in  the  same  chapter 
(I.  Tim.  v)  in  which,  instructing  Timothy  how  to  deal  with  these 
Elders,  he  says,  "Them  that  sin,  rebuke  before  all,  that  others  (the 
others  or  the  rest)  also  may  fear,"  (See  the  note  to  p.  33  of  this 
essay.) 

171.  Again,  speaking  of  the  impropriety  of  women  wearing  th© 
hair  of  others,  Clement  says,  "On  whom  or  what  will  the  Presby- 
ter impose  his  hand?  To  whom  or  what  will  he  give  his  blessing* 
Not  to  the  woman  who  is  adorned,  but  to  strange  locks  of  hair, 
and  throjgh  them  to  another's  head."  (p.  158.)  Here  a  Presbyter 
confirms,  which  being  (Dr.  Miller  argues)  the  office  of  a  Bishop, 
it  is  evident  that  Bishops  and  Presbyiers  are  one.  (p.  161.)  To 
this  it  is  replied,  that  in  Egypt  it  was  the  custom,  wheji  the  Bishop 
was  absent,  for  the  Presbyters  to  confirm.  "  Apud  Egyptum  Pres- 
byteri  confirmant,  si  praesens  non  sit  Episcopus."  (Com.  q.  vulgo 
Ambros,  die.  in  4  Epis.  ad  Ephes.  §9.  See  Hooker  vol.  2,  p.  256, 
note.)  This  very  exception  proves  the  rule,  that  it  was  the  Bish- 
op's special  duty.  It  was  only  when  he  was  absent  that  the  Pres- 
byters confirmed:  and  moreover  the  statement  that  in  Egypt  this 
was  the  custom,  implies  that  it  was  not  the  common  practice  of  the 
Church.  It  is  evident  therefore  that  the  conclusion  from  this  cir- 
cumstance, that  Bishop  and  Presbyter  are  one,  is  exactly  the  re- 
verse of  what  fairly  flows  from  it,  when  all  the  facts  are  stated. 

r72.  Dr.  Miller  also  quotes  a  Iqng  passage  to  show  that  Clement, 
in  speaking  of  the  Bishop  in  one  instance,  calls  him  a  Presbyter. — 
It  has  been  already  fully  shown  that  this  is  sometimes  the  case  with 
those  who  unquestionably  assert  a  diflference  between  them;  (155 
and  preceding  sections)  for  the  reason,  that  Bishops  are  Presbyters 
or  Elders,  but  all  Presbyters  are  not  Bishops.  (56)  And  this  dis- 
tinction is  as  completely  made  by  Clement  as  by  other  writers.  He 
says,  "  Now  in  the  Church  here,  the  progressions  of  Bishops,  Pres- 
byters, Deacons,  1  deem  to  be  imitations  of  the  evangelical  glo- 
ry," &c.  "  Many  other  commands,  appertaining  to  select  persons, 
are  written  in  the  sacred  book ;  some  to  Presbyters,  some  to  Bishops, 
some  to  Deacons,  and  some  to  widows."  (Miller's  Letters  pp.  158, 
159.)  Can  any  man  conceive  that  Clement  in  these  passages  had 
in  view  a  ministry  of  u.  single  order? 

173,  Dr.  Miller  next  quotes  Tertullian,  whom  he  also  thinks  a 


Supporter  of  the  doctrine  he  maintains.  He  brings  forward  the  fol- 
lowing passages.  (1.)  ','In  our  religious  assemblies  certain  approv- 
ed Elders  preside,  who  have  obtained  their  office  by  merit,  and  not 
by  bribes."  (2.)  "  Wc  receive  the  sacrament  of  the  Lord's  Supper 
from  the  liands  of  none  but  the  Presidents  of  our  assemblies." — ■ 
(3.)  "  Before  we  go  to  the  water  to  be  baptized,  we  first,  in  the 
Church,  under  the  hand  of  the  President  profess  to  renounce  the 
devil."  (4.)  "  It  remains  that  I  remind  you  of  the  custom  of  giving 
and  receiving  Baptism,  The  right  of  giving  this  ordinance  belongs 
to  the  highest  Priest,  who  is  the  Bisliop.  Then  to  the  Elders  and 
Deacons,  yet  not  without  the  authority  of  the  Bishop,  for  the  sake 
of  the  honour  of  the  Church.  This  being  secured,  peace  is  secur- 
ed; otherwise  even  the  laity  have  the  right."     (p.  170.) 

1'74.  On  these  quotations  Dr.  Miller  remarks,  "  This  Father  telle 
us,  that  in  his  day,  Presbyters  pi^esided  in  their  assemblies;  that 
the  Presidents  of  their  assemblies  alone,  in  ordinary  cases,  baptiz- 
ed- and  that  they  received  the  Lord's  Supper  from  no  other  hands 
but  those  of  the  Presidents;  and  at  the  same  time  he  informs  us,  that 
administering  baptism  is  the  appropriate  right  of  the  highest  Priest, 
ivho  is  the  Bishop.  What,"  he  says  "  are  we  to  infer  from  this 
representation,  but  that  Presbyter,  President,  and  Bishop  are  em- 
ployed by  Tertullian  as  titles  of  the  same  import?"     (p.  171.) 

175.  The  first  of  these  quotations  (173)  was  found  after  long 
search  over  67  pages  folio  {'Dr.  Miller  having  omitted  references 
in  too  many  instances)  at  p.  67  of  TertuUian's  "Apology  for  the 
Christians  against  the  Nations."  The  words  are,  "  Pra^sident  pro- 
bati  quique  seuiores,  honorem  istum  non  pretio,  sed  testimonio 
adepti."  "  Certain  approved  Seniors  (or  old  men)  preside,  having 
obtained  that  honour  by  merit,  not  for  a  price."  Presbyters  ai'c  not 
mentioned.  Addressing  the  heathen  nations  in  general,  it  was  suf- 
ficiently explicit  to  say  that  certain  approved  old  men  presided;  and 
this  terin  is  so  general  that  it  certainly  does  not  indicate  Presby- 
ters particularly. 

176.  The  second  and  third  quotations  in  section  173,  are  taken 
from  TertuUian's  book  written  concerning  a  Christian  soldier,  who 
would  not  wear  on  his  head  a  crown  he  had  received  as  a  reward  of 
merit,  and  was  hurried  to  prison  covered  with  his  own  blood. — • 
Tlic  tliird  precedes  the   second  in  Tertullian :  See  chap.  iii. 

177.  In  this  sentence,  (the  third  in  173),  the  word  Dr.  Miller  had 
translated  President,  is  a:jtistes.     AntifMs,  Ainsworth  says,  sig^ 


ad 

iiifics  properly  a  chief  priest,  prclcttc,  bishop,  or  abbot,  but  is  also 
used  for  a  chief  man  or  one  who  is  eminent  among  others. 

178.  la  this  sense  Tacitus  uses  it  in  speaking  of  Ignatius  in  his 
life  of  Trajan,  section  xci.  "Ignatius,  Antiochia?  Christianorum 
ANTisTEs,  difficilia  tempora,  quibus  multi  i>eriere,  erat  elapsusj  cum 
tandem  accusatus,  coram  Trajano  sistere  se  jussus  est.  Is  pervicax 
perstitit,  seque  Theophorum  dicebat.  Trajanus  jubeti,  eum  compre- 
hendi,  duci  Romam,  ct  in  amphitheatre  bestiis  objici;  ut  Populus 
Romanus  Theophori  spectaculo  fruatur."  "  Ignatius,  the  Bishop 
of  the  Christians  at  Anlioch,  had  escaped  the  difficult  times  in 
which  many  had  perished;  when  at  length  being  accused,  he  was 
commanded  to  present  himself  before  Trajan.  He  continued  im- 
moveable, and  called  himself  Theophorus.  Trajan  commanded  him 
to  be  taken,  to  be  led  to  Rome,  and  to  be  cast  to  beasts  in  the  am- 
phitheatre; that  the  Roman  People  might  enjoy  the  sight  of  The- 
ophorus."* 

179.  In  the  second  quotation  in  section  173  the  word  translat- 
ed, Presidents,  is  in  Tertullian  Prcesidentimn.  This  word  is  a 
participle  and  signifies  preMdhig  persons,  and  does  not  designate 
the  office  they  bore.     PrcBses  is  the  word  for  President. 

180.  The  whole  passafge,  including  both  these  sentences  runs 
thus:  "  Finally  that  I  may  commence  with  Baptism,  About  to  go  to 
the  water,  we  profess  therei,  but  likewise  a  little  before  in  the  Church, 
under  the  hand  of  the  Bishop,  that  we  renounce  the  devil,  and  his 
service,  and  his  angels.  And  then  we  are  three  time^  immersed, 
doing  somewhat  more  than  our  Lord  appointed  in  the  Gospel. — 
Thence  being  taken  up  wc  taste  a  mixture  of  milk  and  honey; — 
and  from  that  day  wc  abstain  from  Ihe  daily  bath  for  a  whole  week. 
We  take  ihe  Sacrament  of  the  Lord's  Supper^  commanded  to  all 
by  our  Lord,  at  the  season  of  eating,  even  in  our  meetings  before 
day  liglii,  nor  from  the  hand  of  any  others  than  the  presiding  per^ 
sons.''''  (TertuUiani  Do  Corona  Militis  Liber,  Cap.  iii.)  The 
werdij  in  Italics  correspond  with  what  Dr.  Miller  has  quoted. 

181.  It  is  to  be  remarked  that  the  most  solemn  time  of  Baptizing 

*  Tacitus  mentions  Ighafius  again  in  section  xcv,  in  tlie  following  irianner, 
<' iMcantiinc!  Ignatius,  v.hom  we  have  above  njcntioned,  liad  arrived  at  Rome. — ' 
When  tile  sports  were  a'bout  to  close,  on  tlie  lolli  of  the  kalends  of  January,  h<o 
was  cafct  to  lions  ^nd  iinnuuliately  torn  to  pieces,  being  more  greedy  of  death, 
tlian  the  nuitss  of  mankind  are  of  life.  The  same  alacrity  of  the  Christians  was 
seen  not  only  in  the  City,  but  in  tiie  provinces  :  and  it  was  of  service  to  thera ; 
li)r  it  was  ii  thutao  to  ui/aUh  with  death,  those  to  whom  h  was  a  pleqsqve  to 
tlia."    I 

H 


90 

was  from  the  feast  of*  the  Passover  until  the  day  of  Pentecost.  • 
(TertuUiani  Do  Bap.  Lib.  Cap.  xix.)  During  this  solemn  time 
the  new  converts,  after  frequent  prayers,  fastings,  and  watchings, 
with  confession  of  all  their  sins,  (Ibid,  cap,  xx)  being  about  to 
go  to  the  water,  renounced  under  the  hand  of  the  Bishop,  the  devil 
&c.  and  afterwards  received  the  Sacrament  of  the  Lord's  Supper 
from  the  hands  of  the  presiding  persons. 

182.  The  question  is  who  are  these  presiding  persons?  They 
could  not  mean  the  Bishop  alone:  for  there  was  but  one  Bishop  in 
a  city  according  to  the  unanimous  voice  of  the  Fathers.  (130,  131, 
147.)  And  accordingly  in  the  passage  quoted  by  Dr.  Miller,  (173, 
3)  the  woyd  antistitis  is  singular,  though  in  order  to  draw  his  con- 
clusion in  section  171,  he  has  been  obliged  to  make  it  plural, 
■presidents. 

1M3.  The  question  (182)  is  answered  even  by  the  very  passage 
quoted  by  Dr.  Miller  in  section  173,  marked  (4);  which  runs 
thus  in  l^ertuUian:  "  Superest  ad  concludendam  matcriolam  de 
observationequoque  dandi  &accipiendi  baptismumcommonefacere, 
Dandi  quidem  hahet  jus  sumvius  sacerdos,  qui  est  Episcapus.  De- 
kinc  Preshyteri  ct  Diaconi,  >'on  tamen  sine  Episcopi  auctoritate 
propter  Ecclesicz  honorcm.  Quo  salvo,  salva  pax  est.  Alioquia 
etiamlaicis  jusest.  (Tcrtul.De  Bap.Lib.  cap.  xvii.)  "It  remains 
to  remind  you,  &c.  The  highest  Priest,  who  is  the  Bishop,  has  the 
right  of  Baptising.  After  him  the  Presbyters  and  Deacons,  not 
however  vAthont  the  permission  of  the  Bishop,  on  account  of  the  honor 
of  the  Church.'''  S;c.  And  this  also  agrees  with  the  unanimous 
voice  of  the  Father.-,  that  the  Presbyters  and  the  Deacons,  by  vir- 
tue of  authority  given  thein  by  the  Bishop,  administered  Baptism. 
Tiiey  therefore,  tog-ellicr  with  the  Bishop,  were  the  presiding  per- 
sons: and  ill  his  abi^once,  !i!>:ewise,  they  were  the  presiding:  persons, 
and  had  authority  from  tlie  Bishop,  by  virtue  of  their  ordination, 
to  baptize,  and  to  do  those  things  ncccsi:a7'y  to  the  exercise  of  reli- 
gion; but  there  v.  ere  things  that  they  could  not  do,  as  a|)pcars  not 
only  from  the  Eni;?tie3  of  Cyprian;  of  wiiich  one  has  been  alrearly 
quoted,  (153)  and  others  v/iil  presently  be  produced.  (Sec  191^ 
192,  194, 197  to  203,  and  most  of  the  passages  in  Italics  in  Igtia- 
tius's  Epistles  in  the  ai)pendix.) 

184.  Dr.  Miller's  intercnce,  therefore,  in  section  174,  is  with- 
out foundation:  indeed,  to  conclude  that  Bishop  and  Presbyter  arft 
©ne,  in  the  face  of  such  a  quotation  as  the  last  from  TertulUau, 


91 

is  doing  such  violence  to  language,  that  too  much  time  lia«,  per- 
haps, been  devoted  to  pointing  it  out. 

185.  The  following  passages  frouj  Tcrtiilliau  will  further  show 
how  extremely  absurd  it  is,  to  quote  detached  sentences  without 
reference  to  the  circumstances  in  which  the  piece  was  written,  or 
to  whom,  and  by  means  of  them  to  endeavour  to  explain  away  the 
clearest  expressions.  Terlullian  speaking  of  heresies,  says :  "  But  if 
any  dare  to  mingle  themselves  with  the  Apostolic  age,  that  thus  they 
may  appear  to  be  handed  down  from  the  Apostles,  because  they  were 
under  the  Apostles,  we  can  say :  Let  them  then  produce  the  ori- 
gins of  their  churches:  let  them  declare  the  series  of  their  Bishops, 
so  running  down  from  the  beginning  by  successions,  that  that  first 
Bishop  may  have  some  one  of  the  Apostles,  or  Apostolic  men  who 
yet  continued  constant  with  the  Apostles,  for  their  author  and  pre- 
decessor. For,  in  this  manner  the  Apostolical  Churches  trace  their 
origin:  as  the  Church  of  the  Smyrnsans  having  Polycarp,  relates 
that  he  was  placed  with  them  by  John-  As  the  Church  of  the  Ro- 
mans tells  of  Clement  ordained  by  Peter;  in  like  manner  also  the 
rest  of  them  show  that  tliey  have  grafts  of  the  Apostolic  seed,  who 
were  appointed  to  the  Bislioprick  by  the  Apostles.  Let  the  here- 
tics do  any  thing  like  this.""  (TertuUian  against  the  Heretics, 
chapter  xxxii.) 

188.  It  is  worth  remarking  here,  that  Tertullianwho  lived  at  the 
same  time  with  Irenceus,  the  former  a  Presbyter  In  Carthage  and 
the  latter  Bishop  of  the  Church  at  Lyons  in  France,  agree  entirely. 
It  is  also  observable  that  they  both  wrote  against  heretics,  and  the 
challenge  with  which  the  last  quotation  from  Tertullian  concludes, 
shows  the  confidence  he  felt  that  what  is  there  stated  could  not  be 
contradicted. 

187.  The  following  short  quotation  is  of  the  same  import.  "We 
have  Churches,  the  foster-children  of  John.  For  if  Marcion  denies 
his  Revelation,  nevertheless  the  succession  of  Bishops  rehearsed 
to  the  beginning  Avill  stand  in  John  their  author.  Thus  likewise 
the  excellency  of  the  rest  i^  recognized,"  (Tert.  against  Marcion, 
Book  iv,  chapter  v.) 

188.  The  next  Father  quoted  by  Dr.  Miller  is  Cyprian,  who  was 
ordained  Bishop  of  Carthage  in  the  year  248,  having  before  that 
time  been  a  Presbyter,  according  to  the  testimony  of  his  Deacon 
Pontius,  and  of  Eusebius  and  Jerome,  quoted  by  Dr,  Bowden  vel. 
I,  p.  9Q. 


92 

In  the  passage  quoted  in  section  153,  ("  Tlie  people  should  not,'* 
&!^c.)  there  is  mention  of  a  Priest  and  a  Bishop,  wliich  is  repeated 
in  the  sentences  following  that  quoted :  but  to  say  nothing  of  the 
obvious  trnth  that  a  Bishop  is  a  Priest,  (Sect.  56,  p.  47,  and  sect. 
155)  there  is  nothing  in  tliis  sentence  to  show  that  C^^prian  was 
speaking  of  the  same  character.  The  language  would  be  perfectly 
prof>er  if  he  was  speaking  of  two,  both  Bishop  and  Priest;  and 
what  follows  shortly  after,  shows  that  he  had  no  idea  of  tliere  be- 
ing one  order  of  ministers  only. 

He  says,  "j!\nd  we  may  take  notice  that  the  Apostles  observed 
this,  not  only  in  the  ordination  of  Bishops  and  Priests,  but  also  of 
Deacons,"  &-c.  Here  are  the  three  orders  distinctly  mentioned  in 
the  same  epistle:  and  in  the  32nd,  "  Seeing  a  Church  consists  of  a 
Bishop,  Clergy,  and  all  that  stand  faithful."'  (Mill.  Let.  p.  175, 176.) 

189.  The  following  is  another  passage  quoted  by  Dr.  Miller.  - 
(p.  176.)  "  The  Deacons  ought  to  remember,  that  the  Lord  hath 
chosen  Apostles,  that  is  Bishops  and  Presidents;  but  the  Apostles 
constituted  Deacons,  as  the  ministers  of  their  Episcopacy,  and  of 
the  Church.''  In  this  passage  Bishops  and  Apostles  are  spckeii 
of  as  one.  Presbyters  are  not  mentioned,  because  Cyprian  is  com- 
paring Bishops  and  Deacons;  and  therefore  these  two  orders  only 
are  mentioned. 

190.  The  existence  of  these  three  orders  of  ministers  is  clearly 
expressed  by  Cyprian  on  many  occasions.  While  Bishop  of  Car- 
thage he  was  induced  by  threats  of  being  thrown  to  lions,  to 
conceal  himself  for  a  time.  In  his  concealment  he  continued  to 
govern  the  Church  by  letters  to  his  presbyters. 

191.  In  his  41st  Epistle  we  are  informed  that  he  deputed  two 
Bishops  and  two  of  his  Presbyters  "to  examine  the  ages,  qualifi- 
cations, and  merits  of  some  in  Carthage,  that  he  whose  province 
it  was  to  promote  men  to  ecclesiastical  offices,  might  be  well  in- 
formed about  them,  and  promote  non^  but  such  as  were  meek, 
humble  and  worthy."     (Bowden's  Letters  1,  100.) 

192.  In  his  59th  Epistle  he  says,  "  Is  glory  given  to  God,  Avhen 
Presbyters,  contemning  and  trampling  on  their  Bishops,  should 
preach  peace  with  deceiving  words,  and  give  the  communion,"  &ic. 
(Bowden's  Letters,  1,  104.)  See  two  other  striking  passages  of 
similar  import,  from  Cyprian,  in  the  153rd  section  of  this  essay 

193.  "  When  Cyprian  sent  Numidicus  to  be  placed  among  the 
Presbyters  of  Carthage,  he  gives  thi^ reason  for  it;  '  that  he  might 


on 

adorn  lite  -plenty  of  Im  Prcshi/tcrs  with  such  worthy  men,  it  bfeing 
now  impaired  by  tlie  fall  of  some,'  that  is  during  the  persecution." 
(Bowden  1,  G5.)  And  speaking  again  of  the  same  person,  Cyp- 
rian says,  "It  is  the  pleasure  of  our  Lord,  that  he  should  be  joined 
with  our  clergy,  and  that  our  numbers  which  the  lapse  of  some 
Presbyters  hath  diminished,  should  be  recruited,  and  adorned  with 
such  iUustrious  Priests.""     (Ibid.  p.  09.) 

194.  His  39th  Epistle  "runs  thus,  'Cyprian  to  his  Presbyters 
and  Deacons,  and  to  all  the  people,  his  brethren,  sendeth  greet- 
ing." The  quotations  given  just  above,  (192,  193)  show  that 
these  were  Presbyters  in  the  proper  sense  of  the  word,  who  in 
subordination  to  the  Bishop  governed  the  Church,  administered  the 
Sacrament,  &e,  Cyprian's  writings  abound  with  passages  totally 
irreconcilable  with  the  scheme  of  Presbyterian  government,  and  as 
completely  consonant  to  the  Episcopal.  He  says  in  one  place, 
*'  Yea,  it  is  not  a  matter  left  to  our  own  free  choice,  whether 
Bishops  shall  rule  or  no,  but  the  will  of  our  Lord  and  Saviour  is, 
Jthat  every  act  of  the  Church  be  governed  by  her  Bishops."  (Bow- 
den 1,67;  Hooker  2,  259.) 

195.  The  number  of  Presbyters  under  Cyprian  is  not  known.  - 
He  however  mentions  eight  besides  some  who  had  lapsed  in  the  per- 
secution. (Bowden  1,  70.)  At  one  time  six  Presbyters  left  the 
Church,  and  after  that  Cyprian  mentions  three  by  name  as  being 
the  chief  or  principal  Presbyters.  (Ibid.  p.  GO.)  There  were  at 
least  six  churches  in  Carthage  mentioned  by  name,  besides  two 
great  churches  without  the  city;  one  where  Cyprian  suffered  mar- 
tyrdom, and  the  other  in  which  he  was  buried.  And  'I  do  not 
question,'  says  Stillingfleet,  '  there  were  many  others  which  I  have 
not  observed ;"  &c,     (Ibid  p.  70.) 

196.  This  notice  of  Cyprian  must  not  be  dismissed  without  re- 
marking on  some  extraordinary  assertions  of  Dr.  Miller.  Com- 
paring the  powers  of  the  Bishop  and  Presbyters,  he  says,  "  And  in 
what  respects  he  (Cyprianj  differed  from  the  other  Presbyters^ 
whether  only  as  a  standing  chairman  or  moderator  among  them,  as 
seems  to  be  intimated  by  his  calling  them  repeatedly  his  colleagues 
or  co-presbyters,  we  are  no  where  infornjcd.  All  we  know  is,  that 
writing  to  them  in  his  exile,  he  requests  them,  during  his  absence, 
to  perform  his  duties  as  well  as  their  own;  which  looks  as  if  Cyp- 
rian considered  the  Presbyters  of  his  Church  as  clothed  with  full 
power  to  perform  all  those  acts  which  were  ineuratbent  on  him  a* 


94 

Bkhop,  and  consequently  as  of  the  same  order  with  himself.'? — 
((>.  177.) 

197.  In  irltaf  respects  he  differed  from  the  other  Presbyters,  6fc. 
we  are  no  ichere  informed,  says  Dr.  Miller,  (190.)  See  what 
Cyprian  says  in  sections  153,  191,  192,  194,  with  regard  to  the 
dilFerence  between  him  and  his  Presbyters. 

198.  All  we  knou' is,  tha.t  w?iting  to  them  in  his  exile,  he  requests 
them,  &c.  says  Dr.  Millev,  (198.) 

Cyprian's  words  are  not  quoted.  The  defect  is  here  supplied 
from  Hooker,  (vol.  2,  259:)  "By  these  letters  /  both  exhort  and 
command,  that  ye  whose  presence  there  is  not  envied  at,  nor  so 
much  beset  with  dangers,  supply  my  room  in  doing  those  things 
which  the  exercise  of  Religion  doth  require." 

199.  Which  looks  as  if  Cyprian  considered  the  Presbyters 

of  the  same  order  ivith  himsdf,  says  Dr.  Miller,  (196.)  But  what 
says  C3'prian  to  this?  While  he  exhorts  and  commands  the  Pres- 
byters to  supply  his  room  in  doing  those  things  which  the  exercise 
of  religion  requires,  his  letters  show  that  he  exercised  even  in  his 
exile  his  peculiar  powers.,  and  that  he  reprobates  any  attempt  of 
the  Presbyters  to  exceed  their  subordinate  authority,  and  encroach 
on  Ms  superior  power.     (191,  192,  194,  153.) 

200.  Cyprian  was  chosen  Bishop  when  he  had  been  but  a  short 
time  a  Christian.  He  assumed  the  office  with  reluctance;  and  was 
in  the  habit  of  consulting  his  Presbyters  and  Deacons  on  most  occa- 
sions. Writing  when  in  exile,  to  the  Presbyters  and  Deacons,  and 
informing  them  that  he  had  ordained  Aurelius  a  reader  in  the  Church, 
he  says,  "In  all  ecclesiastical  ordinations,  most  dear  brethren,  I 
used  to  consult  you  befurehand,  and  to  examine  the  manners  and 
merits  of  every  one  with  common  advice."  (Bovvden  1,  100.) — 
Here  he  speaks  of  what  he  chose  to  do;  /  used  to  consult  you,  im- 
j)lying  the  right  to  do  it  or  not. 

201.  But  although  he  treated  them  with  sucli  deference  and  re- 
spect, he  was  very  far  from  considering  the  Presbyters  of  his 
Church  in  the  light  Dr.  Miller  would  have  his  readers  believe.  - 
(190.) 

The  Presbyters  in  the  absence  of  Cyprian  had  admitted  the 
lapsed  to  the  communion  without  having  exacted  the  full  penance, 
and  without  his  consent.  He  wrote  to  them  several  letters  on  tho 
subject,  sharply  reproving  them_,  in  which  he  uses  the  following 
«?xprcssioiis' 


05 

'*  I  have  long  preserved  my  patience,  very  dear  brethren,""  ^c. 
*'For  what  danger  ought  we  not  to  fear  from  giving  oircnce  to  the 
Lord,  when  some  Presbyters,  neither  mindful  of  the  Gospel,  nor  of 
their  own  place,  nsr  bearing  in  mind  the  future  judgment  of  the 
Lord,  nor  the  Bishop  now  set  over  them,  assume  all  (power)  to 
themselves  with  the  injury  and  centempt  of  him  that  is  set  over 
them,  which  was  never  done  at  all  under  our  predecessors.'"  In  ad- 
dition to  this  plain  assertion  of  his  own  superiority,  he  suspended 
the  persons  who  had  been  received  until  he  should  return,  and 
promises  them  a  fair  hearing  before  him,  in  the  presence  of  the 
confessors  and  all  the  people.     (Taylor's  Works,  vol.  vii,  p.  1G3.) 

202.  Cyprian  in  his  two  next  epistles,  (10th  and  11th)  says 
more  on  this  subject,  telling  the  Presbyters  that  they  ought  to  have 
asked  the  Bishop's  leave,  "as  was  always  done  in  time  past  under 
our  predecessors."  And  upon  its  being  alleged  that  the  confessors, 
whose  requests  were  almost  always  granted,  had  interceded  for  the^ 
lapsed,  he  writes,  that  the  confessors  should  have  kept  their  peti- 
tions for  the  Bishop  to  consider,  and  beeause  they  did  not,  in  so 
doing,  "  reserve  for  the  Bishop  the  honor  of  his  office  and  chair," 
he  suspended  them,  as  before  mentioned;  until  he  might  be  able  to 
return  and  examine  their  cases.     (Ibid.) 

203.  With  like  views,  Cyprian,  in  his  Epistle  to  Rogatianus, 
who  complained  to  him  of  a  Deacon  who  had  abused  him.  his  Bish- 
op, writes,  "  Exercise  the  power  of  your  office  upon  him,  and  ei- 
ther suspend  him  or  depose  him."  He  likewise  commends  Corne- 
lius, Bishop  of  Rome,  for  driving  Felicissimus,  the  schismatic, 
from  the  Church  "  v/ith  full  authority,  as  becomes  a  Bishop." — 
(Ibid.) 

20-1.  Dr.  Miller  says,  "  Firmilian,  Bishop  of  Ccesarea,  who  was. 
eontcmporary  Avith  Cyprian,  in  an  Epistle  addressed  to  the  latter, 
has  the  following  passage.  Cyprian.  Epist.  75 :  '  But  the  other  he- 
retics also,  if  they  separate  from  the  Church,  c.?n  have  no  power  or 
grace,  since  all  power  and  grace  are  placed  in  the  Church,  where 
Elders  preside,  in  whom  is  vested  the  power  of  baptizing  and  im- 
position of  hands,  and  oriUiiationy  (p.  179.) 

205.  In  this  very  letter,  however,  Fermilian  says,  "How  is  this, 
that  when  we  see  Pavl  iiaptized  liis  disciples  again  after  Johri's 
fcapiism,  we  should  make  any  doubt  of  baptizing  them  who  return 
from  heresy  to  the  Church,  after  that  unlawful  and  prophane  bap- 
tism of  theirs,  unless  Paul  was  less  ihan  these  Bishops  of  whom 
wt  are  speaking  noii'^''  &.c.     (Bowden  1,  138.) 


90 

206.  In  his  75th  epistle  he  says,  "  Where  we  may  observe,  that 
the  power  of  remitting  sins  was  granted  to  the  Apostles,  and  to 
those  Ciiurches  which  they,  when  sent  forth  by  Christ,  formed  and 
founded,  and  to  those  Bishops  icho  succeeded  them,  in  a  due  and 
regular  course  of  vicarious  succession.  Under  what  other  notion 
can  we,  therefore,  consider  these  adversaries  of  the  one  Catholic 
Church,  whereof  we  are  members,  these  enemies  of  ours,  of  us, 
/  say,  who  are  successors  to  the  Apostles,''"'  &c.     (Bowden  1,  140.) 

207.  From  a  comparison  of  these  quotations  (204  to  200)  it  is 
manifest  that  they  were  Bishops  whom  he  speaks  of  under  the  name 
of  Elders  in  the  first,  (204.)  Being  a  Bishop  and  calling  himself  a 
Bishop  and  a  successor  of  the  Apostles,  (206)  he  must  have  had 
the  same  powers  with  other  Bishops  of  the  age,  such  as  Cyprian, 
with  Presbyters  under  him:  consequently  he  did  not  mean  to  call 
those  who  were  Bishops,  Presbyters  in  the  inferior  sense.  It  has 
been  already  shown  that  some  writers  occasionally  used  the  gen- 
eral term  Presbyter,  or  Priest  in  speaking  of  the  Bishop,  (155  and 
preceding  sections^) and  the  following  quotation  from  Jerome,  (who, 
according  to  Dr.  Miller,  is  a  decisive  witness  in  his  favour,)  is  an 
instance  of  the  application  of  the  word  Priest  to  the  Bishop,  at  the 
same  time  that  the  superiority  of  the  latter  is  declared.  Advising 
Nepotian,  Jerome  says,  "  Be  thou  subject  unto  thy  Bishop,  and 
receive  him  as  the  Father  of  thy  soul.  This  also  I  say,  that  Bish- 
ops should  know  themselves  to  be  Priests,  and  not  Lords;  that  they 
ought  to  honour  the  Clergy  as  becometh  the  Clergy  to  be  honoured, 
to  the  end  their  Clergy  may  yield  them  the  honour  which,  as  Bish- 
ops, they  ought  to  have."  (Hooker  2,  263.)  See  3rd  section  of 
the  epistle  of  Ignatius  to  the  Magnesians  and  the  12ih  of  that  to 
the  Trallians  for  passages  enforcing  this  obligation  of  the  PreS' 
byters  to  honour  the  Bishop. 

208.  The  preceding  sections  had  been  put  to  press  when  a  verV 
strange  objection  to  the  testimony  of  Irenanis  was  observed  in  turn- 
ing over  the  leaves  of  Dr.  Miller'*  Reply  t®  Dr.  Bowden. 

209.  Irensei^s  states  that  the  Apostles  left  the  Bishops  as  their 
auvccssors  in  the  Churches,  delivering  to  them  iheirown  places  of 
governors;  and  that  having  founded  and  instructed  and  built  up 
the  Church  at  Romo,  they  delivered  to  Linus  the  Bishoprick,  to 
govern  the  Church.  To  him  succeeded  Anacletus;  after  him,  i» 
the  third  place  from  the  Apostles,  Clement  obtained  the  Bisliop- 
vick;  who  b'/Ji  saw  the  Apostles  ti^eraselvcs,  and  conferred  with 


m 

them,  &c.     To  Clement  succeeded  Evarlstus;  and  Alexander  t# 
Evaristus,  and  so  on  to  twelve,  (130.) 

Tlius  tlie  Bishoprick  was  delivered  to  one  person  and  aften-  his 
death  to  another;  and  so  on,  to  one  at  a  time.  But  we  know  that 
thei'e  were  many  Presbyters  at  the  same  time  in  Rome.  Under 
Cornelius  there  were  forty-six,  (Euseb.  Ec.  Hist.  Lib.  vi.  cap,  xliii;) 
and  Paul  incidentally  mentions  eight  Sunergoi,  fellow-labourers  or 
helpers  in  the  Gospel,  besides  two  Diakonoi,  Deacons  or  ministers.* 

210.  To  the  question,  Why  does  Irena^us  single  out  Linus,  Ana- 
cletus,  &.C.  (209)  as  successive  Bishops  of  the  Church  at  Rome, 
when  there  were  many  others  in  that  Church  at  the  same  time,  who 
according  to  the  Presbyterian  doctrine,  were  all  equal  to  the  one 
singled  out  by  name? — Dr.  Miller  has  no  other  reply  to  make  than 
this,  that  the  sthtement  of  IrciKEUs  is  not  to  be  relied  on.  In  sup- 
port of  this  he  makes  the  following  obsel'vations. 

211.  IrenfEus  "says  that  Anacletus  was  before  Clemens,  and 
next  to  Linus.  Tertullian  and  several  others  assure  us  that  Cle- 
mens was  next  to  Peter,  and  of  course  before  Anacletus.  Epipha- 
nius  and  Optatus  say  that  Anacletus  and  Cletus  were  before  Cle- 
mens. While  Augustin,  Damasus,  and  others,  assert  that  Ana- 
cletus, Cletus,  and  Linus,  were  all  antecedent  to  Clemens.  Here 
is  perfect  confusion."     (Miller's  Reply  to  Bowden  p.  174.) 

212.  Dr.  Millerhas  given  no  references,  and  after  long  search 
I  have  found  Tertullian's  and  Epiphanius's  lists.  They  do  not 
agree  with  Dr.  Miller's  statements. 

Tertullian's  list  is  as  follows :  Linus,  Cletus,^Anacletus,  Clemens, 
Evaristus,  &lc.  agreeing  entirely  with  Irenaius  except  in  the  intro- 

*  These  arc  Urbane,  our  helper  in  Christ,  Stincr£;on,  the  same  title  which 
Paul  gives  Timothy  in  the  same  chapter  ver>ie  21,  (Rom.  xvi,  9;)  Aquila  and 
Prisca  or  Priscilla  (Pri-=ca  according  to  Gricsbach)  my  helpers, sunergous,  (the 
lamc  titlo  in  the  accusative  plural,)  (Rom.  xvi,  3;)  Marcus,  Aristarchus,  Jcsas 
who  is  calleil  Justus,  my  icilow-workcrs,  sunergoi,  (the  same  title  in  the  nomi- 
native plural.)  (Coloas.  iv,  10,  11;)  the  two  former  likewise,  with  Luke,  and 
Bemas  who  afierwards  loft  him  in  Rome,  are  styled  fellow  -labourers,  sunergoi, 
in  the  Epistle  to  Philemon  24th  verse.  Busid(^s  these  eight  who  are  called  by 
somewhat  dilTorent  titles  in  our  translation  of  the  New  Testament,  but  all  by 
the  same  in  the  original,  suiNehgoi,  there  were  two  others,  Epaphrai  and  Ty- 
ohicus. 

B^paphras  is  called  a  servant  of  Christ,  (Coloss.  iv,  19,)  doulos,  and  our 
dear  fdluie- servant,  sun-doiiluii,  and  faithful  minister  of  Clirisi,  diakonos,  or 
deacon  of  Christ,  (Coloss.  i,  7.)  Tychichus  is  called  a  taiihful  7wnis?tT  inthe 
Lord,  (Ephes.  vi,  21,)  dialconos,  or  deacou  in  the  Lord;  and  also  a  faithful 
minister  and  fellow-servant  in  the  Lord,  diakonos,  or  faithful  deacon  and  fellow- 
servant  in  the  Lord.     (Coloss.  iv,  7.) 

Besidts  these  ten,  tlune  were  Linus  and  Clemens,  both  of  whom  were  after- 
wards Bishops  of  the  Church  at  Rome,   (lOO.) 

N 


98 

tluction  of  the  naiwc  Clctus  after  Linus.     (TertuU.  vs.  MarcioiTy 
Lib.  iii,  cap.  ix.) 

Epiphaniiis's  list  is  as  ibilows  after  Peter  and  Paul:  Linus  and 
Cletus,  Clemens,  Evaristus,  &;c.  agreeing  with  Irena^us  except  in 
the  substitution  of  the  name  Clctus  for  Anacletus,  and  the  mention 
of  Evaristns's  name  twice.  (Epiphaaius,  Bishop,  against  the  Here- 
sies, Book  A,  heresy  27.) 

To  the  other  authors  I  have  not  access,  but  it  is  not  material,  in- 
asmuch as  Dr.  Miller  says  Optatus  agrees  with  Epiplranius,  and 
Augustin  and  Damasus  mention  the  same  names  as  preceding  Cle- 
mens, that  Tertullian  docs. 

"213.  The  whole  difierence,  then,  is  in  the  names  intervening 
between  Linus  and  Clemens.  They  are  almost  the  same,  and 
might  easily  be  mistaken  one  for  the  other.  Aiid  if  Dr.  Miller,  who 
lives  in  an  age  v^hen  the  art  of  printing  has  so  multiplied  books, 
has  such  mistakes  as  those  above  stated,  it  certainly  \fould  not  be  a 
stran<Te  thing  if  some  of  those  who  in  the  scarcity  of  manuscripts 
in  ancient  times,  often  quoted  from  memory,  were  to  mis-spell  the 
name  of  Cletus  or  Anacletus,  and  thus  in  process  of  time  cause 
.some  to  have  one  name,  others  to  have  the  other,  and  a  third  set 
to  have  both  m  their  writings.  After  this  wa?  written  I  met  with 
the  following  observation  in  Cave's  Live.?,  wliicJi  strongly  supports 
this  view  of  the  matter.  He  speaks  of  Clctus  o)*  Anacletus;  "for," 
he  says,  "  the  Greeks,  and  doubtless  most  truly,  generally  make 
him  the  same  nersou."  (Cave'tj  Lives  2,  ISO.)  This  statement 
reduces  the  numbcr^of  lists  from  three  to  two,  inasmuch  as  the  two 
Greeks,  Irenaus  and  Epiphanius,  differ  in  nothing  but  in  using 
different  names  cf  the  same  person,  or  rather  spelling  the  same 
name  differeatly;  the  one  being  a  mere  contraction  of  the  ether, 
not  move  remarkable  than  occurs  in  every  language.  Thus  we 
have  Derick  for  Tiicodorick,  Elmer  for  Ethelmcr,  lliuph  \ov  Ro- 
dolph,  ileynnklus  for  Keginaldus,  &c. 

211.  Tertaiaan  has  one  passage  v.hicli,  possibly,  Dr.  Miller  had 
in  view  in  the  quotation  above.  (2H,)  He  says,  '•  Sicut  Roma- 
norum  Clenienttni  a  Petro  ordinatum  edit:"  ''As  the  Church  of 
the  Uomans  tells  of  Clement  ordained  by  Poter.*'  The  v,  liulc  pas- 
sar^e  has  been  given  in  a  previous  section.  (185.)  Tertullian 
montioas  the  ordination  of  Clement  by  Peter  as  a  circumstance 
stated,  s;iid,  or  asscrled  by  the  Church  of  the  ivOL.iasis:  he  does  not 
State  it  on  any  special  authority,  much  less  decs  he  cay  it  on  his 


99 

own.  On  the  contrary  he  says  expressl)-,  "  Ilac  cathedra,  PctruS 
qua  sederat  ipse,  locatum  Maxima  Roma  Linura,  primum  considere 
jussit."  "In  this  chair,  in  whicji  Peter  himself  had  sat,  he  com- 
manded Linus,  settled  inCireat  Home,  first  to  ah,''''  (TertuUian. 
adv.  Marcion.  Lib.  iii,  cap.  ix.) 

215.  But  why  spend  more  time  upon  so  insignificant  an  objec- 
tion? Is  not  the  statement  to  be  relied  on  as  to  the  main  fact, 
that  one  was  singled  out  and  set  over  the  Church  to  govern  it? — • 
Does  not  every  one,  even  of  Dr.  IMiller's  witnesses,  testify  as  to 
the  fact  tliat  there  was  a  succession  of  individual  Bishops,  each 
■in  his  dai/ governing  the  Church?  TertuUian  uses  the  strong  lan- 
guage, "Evaristus  ab  hoc  re.rt.^  sine  crimine  legem.""  '•  Evaristus 
after  him  ruled  or  governed  M'ithout  reproach."  The  word  rexit 
conveys  the  idea  of  governing  as  a  king.  Speaking  of  Higinus 
who  succeeded  Telesphorus,  he  uses  the  word  magistcr,  a  master, 
ruler,  or  chief.     (See  passage  last  quoted.) 

How  insufficient  too,  an  objection  that  will  apply  to  the  list  of 
one  Church  only,  while  tlic  lists  of  the  successive  Bishops  of  the 
Churches  at  Alexandria  and  Jerusalem,  given  by  Eusebius  from 
the  time  of  the  Apostles  down,  stands  unalTected  by  it. 

216,  To  argue  that  the  statement,  universal  in  the  Church,  that 
^'  in  one  city  there  could  not  be  more  than  one  Bishop,"  (Jerome, 
Miller's  Letters  p.  182)  is  not  to  be  relied  on,  because  there  is  a 
disagreement  among  the  Fathers,  as  to  the  name  of  one  of  the 
Bishops  of  the  city  of  Rome, — is  about  as  reasonable  as  to  argue 
that  the  same  city  was  not  governed  by  a  succession  of  Consuls, 
but  that  all  the  Senators  had  equal  authority  in  the  government, 
because  there  is  some  confusion  in  the  lists  which  are  handed  down, 
of  those  who  successively  tilled  that  high  office.  If  there  is  some 
lincertainty  respecting  the  exact  order  in  which  these  succeeded 
one  another,  when  there  was  every  possible  inducement  to  keep  an 
exact  account,  and  every  aid  tiiat  power  could  afford  to  have  it 
done,  how  much  greater  might  there  be  expected  in  the  records  of 
a  people  incessantly  persecuted,  whose  leading  men  were  continu- 
ally slaughtered,  insomuch  that  for  300  years  every  Bishop,  except 
perhaps  one,  suffered  martyrdom,  and  whose  Church  books  were 
continually  sought  after  and  destroyed?  How  miraculous  would  it 
be  if  there  were  not  some  confusion  in  some  of  the  many  lists  that 
were  kept  of  the  Bishops  of  the  different  Churches! 

217,  The  simple  fact  that  such  a  list  was  kept  in  each  Churcli,  is 


100 

positive  evidence  that  there  was  a  ^icccssioH  of  persoiMS,  each  of 
whom  was,  in  his  time,  distinguished  above  all  others.  And  how 
tlistinguished?  By  having  the  government  on  his  shoulders.  He 
wfffi  the  Bishop,  the  Overseer  of  all,  ruling  all,  and  from  whom  all  au- 
thority flowed.  This  is  expressed  sometimes  very  strongly.  Thus, 
the  Bishop  was  the  Governor,  Magister,  Antistcs;  whose  seat  is  call- 
ed cathedra,  thronus,  &c.  and  who  governed,  ruled,  rexit,  &c.  (119, 
&.C.  130,  153,  &c.  191  to  203.) 

218.  Jerome  is  another  writer  whom  Dr.  Miller  brings  forward 
in  support  of  his  doctrine — "  The  testimony  of  Jerome,"  he  says, 
"is  remarkably  explicit  and  decisive."  He  quotes  two  long  pas- 
sages to  show  this;  one  from  his  commentary  on  Titus,  the  other 
from  his  Epistle  to  Evagrius,  (pp.  ISO,  183.) 

219.  In  the  first,  Jerome  argues  that  a  Presbyter  was  in  the  be- 
ginning the  same  as  a  Bishop.  He  says  himself  of  what  he  has 
written,  "  These  things  1  have  written  to  shoiu,  that  among  the 
ancients.  Presbyters  and  Bishops  were  the  same."  (Miller's  Let- 
ters, top  of  p.  183.) 

220.  He  says  that  at  that  time,  "the  Churches  were  governed 
by  the  common  council  of  the  Presbyters."     (Ibid,  top  of  p.  181.) 

221.  That  when  parties  were  formed  in  the  Church,  "  it  was  de- 
termined through  the  whole  world,  that  one  of  the  Presbyters  should 
be  set  above  the  rest,  to  whom  all  care  of  the  Church  should  bcr 
lonof,  that  the  seeds  of  schism  might  be  taken  away,"  (Ibid,  top  of 
p.  181.) 

222.  That  this  was  done  when  parties  arose  in  the  Church,  and  it 
was  said  among  the  people,  /  am  of  Paul,  I  of  Apollos,  and  I  of 
Cephas^''  &LC.  (ibid,  bottom  of  p.  180.) 

223.  And  lastly  he  says,  "  As,  therefore,  the  Presbyters  know 
that  by  the  custom  of  the  Church,  they  are  subject  to  him  who  is 
their  President,  so  let  Bishops  know,  that  they  are  above  Presby- 
ters more  by  the  custom  of  the  Church  than  by  the  true  dispensa- 
tion of  Christ;  and  that  they  ought  to  rule  the  Church  in  common, 
^'mitating  Moses,  who  when  he  might  alone  rule  the  people  of  Israel, 
chose  seventy  with  whom  he  might  judge  the  people,'"'  (Ibid.  p. 
183.) 

224.  To  this  it  is  replied,  that,  admitting,  as  stat(!d  in  sections  219, 
220,  and  221,  that  Bishops  and  Presbyters  were,  in  the  beginning 
the  same;  governing  the  Churches  in  common  coumil;  and  that  it 
uas  in  rousec^uepce  of  the  formation  of  parties,  thtit  one  Presbyter 


101 

was  set  over  the  rest,  to  which  one  all  care  of  the  Chtirch  belonged, 

to  prevent  divisions, admitting,  I  say,  tliis  statement,  and 

taking  in  connexion  with  it  the  date  of  the  change  which  Jerome 
says  was  made  in  the  government  of  the  Church,  the  doctrine  of 
the  Episcopalians  is  completely  upheld. 

225.  The  date  of  the  circumstance  mentioned  by  Jerome,  (222) 
as  having  produced  the  change  he  speaks  of,  is  easily  determined. 
This  circumstance  is  mentioned  in  Paul's  first  Epistle  to  the  Co- 
rinthians (i,  12,)  which  it  has  been  shown,  (82)  was  written  shortly 
before  Paul  left  Enhesus,  (I.  Cor.  xvi,  8.)  He  left  that  city  above 
six  years  before  the  close  of  his  history  in  the  Acts;  viz.  one  year 
before  his  arrest  in  Jerusalem,  (68,  3)  which  occurred  five  years 
before  the  close  of  his  history  above  mentioned,  (Gl,  02.) 

220.  We  have,  moreover,  an  instance  of  one  Presbyter  being 
set  over  the  rest,  within  one  year  of  that  very  time  spoken  of  by 
Paul  and  alluded  to  by  Jerome,  (222.)  Paul  within  this  time  (08, 3,) 
set  Timothy,  who  had  been  for  three  years  one  of  his  assistants  in 
Ephesus,  over  the  rest,  giving  him  charge  of  the  Church,  (11,  fcc:) 
and  the  reason  given  by  Paul  to  Timothy  for  wishing  him  to  take 
the  charge,  was  the  very  one  Avhich  Jerome  alleges  to  have  led  to 
the  change  which  he  speaks  of.  Paul,  knowing  that  some  of  the 
Presbyters  of  Ephesuswould  teach  strange  doctrines,  after  he  left 
them,  in  order  to  drawaway  disciples  after  them,  (Acts  xx,  30)  be- 
sought Timothy  to  take  charge  of  the  Church  in  that  city  that  he 
might  as  far  as  possible  restrain  the  evil. 

227.  In  like  manner  and  with  similar  powers  he  set  Titus  over 
the  Cretans;  and  other  Apostles  did  the  same  in  other  places,  (130.) 

228.  This  was  therefore  done  by  the  Apostles  themselves ;  and 
because  done  by  inspired  men,  it  is  a  Divine  Institution,  If  the 
institutions  of  men  inspired  by  God  are  not  Divine  Institutions, 
then  there  are  none  such;  God  having  instituted  nothing  but  through 
the  medium  of  inspired  men.  Being  therefore  divine,  this  is  obli- 
gatory on  all.  This  obligation  Dr.  Miller  himself  asserts.  He 
says,  "If  all  the  interests  of  the  Church  arc  precious  in  the  view 
of  every  enlightened  Christian,  it  is  evident  that  the  mode  of  its 
organization  cannot  be  a  trivial  concern;  and  if  the  Saviour,  or 
those  who  were  immediately  taught  by  his  Spirit,  have  laid  down  any 
rules,  or  given  us  any  information  on  this  subject,  it  behooves  us  care- 
fully  to  study  what  they  have  delivered,  and  to  make  it  our  constant 
guided  (Miller's  Letters,  p.  0:  the  first  v.ords  in  Italics  in  this 
passage  are  so  printed  in  the  book  itself.) 


"102 

229.  This  setting  one  above  the  Presbyters  to  restrain  and  gov- 
ern them  (220)  was  done,  moreover,  by  that  Apostle  who  was  called 
in  a  more  remarkable  manner  than  any  other;  viz.  by  Jesus  Christ 
in  person,  after  his  ascent  to  Heaven,  and  by  Him  specially  sent 
to  open  the  eyes  of  the  Gentiles.  It  was  done  in  that  Church  with 
which  he  remained  a  longer  time  than  with  any  other ;  towards  which 
lie  showed  CAtraordinary  care,  witnessed  by  his  most  afFectionato 
Epistle,  containing  the  fullest  and  most  particular  advice  to  all 
manner  of  persons.  It  was  done  in  the  fullest  and  most  open  man- 
ner, all  authority  in  that  Church  being  made  to  depend  on  Timo- 
thy's consent. 

230.  This  custom,  then,  that  one  person  should  be  set  over  the 
Church  to  govern  it,  in  order  to  prevent  divisions;  which  Jerome 
says  was  determined  through  the  v.'hole  world,  and  therefore  by  all 
the  Apostles;  (130,  1S5:)  originated  with  these  inspired  servants 
of  God;  and  is,  therefore,  a  Divine  Institution,  and  absolutely  bind- 
ing on  all  the  Church.  And  to  use  Dr.  Miller's  words,  it  behooves 
IIS  to  make  it  our  constant  guide. 

231.  The  custom  of  the  CAwrcA,  guides  us  in  deciding  the  ques- 
tion v.'heiher  children  are  to  be  baptized.  We  appeal  to  the  custom 
of  the  Church,  to  decide  the  question  as  to  the  mode  of  Baptism^ 
the  word  itself  signifying  to  wet  either  by  aftusion  or  immersion. 
The  custom  of  the  Church  is  eagerly  sought  after  by  the  disputants 
on  either  side  of  these  questions,  and  relied  on  confidently,  as 
Indicating  the  mind  of  God  on  the  suhjcct.  But  who  will  under- 
dertake  to  produce  as  clear,  as  decisive,  and  as  numerous  instances 
of  the  custom  of  the  Church,  in  relation  to  cither  the  subject,  or 
the  mode  of  Baptism,  as  have  already  been  produced,  in  these 
few  pa"-es,  in  rchdion  to  its  Government?  Who  will  undertake  fo 
produce  a  solitary  instance  of  the  Apostles  themselves  actually 
baptizing  an  infant?  or  a  solitart;  instance  in  which  it  is  clearly  ex- 
pressed that  they  citlier  sprinkled  or  immersed  the  person  baptized? 
And  who  will  deny  that  they  actuiilly  set  one  over  ihe  Church  to 
govern  it?  or  thai  (hey  subjected  the  Presbyters   to  that  one? 

232.  It  has  nov/  been  shown  that  tliis  passage  from  Jerome,  taken 
as  it  is  oucred,  does  not  support  tlic  doctrine  in  behalf  of  which  it 
is  advisnced  ;  but  that  it  plainly  declares  that  Episcopacy  was  estab- 
lished through  the  whole  world,  by  a  decree,  decreium  est,  after 
parties  were  formed  in  the  Church  and  it  was  said  among  the  peo- 
j)ie,  /(?/«  of  Paul,  I  of  Apollos,  and  1  of  CepJiu^,  ^c.  (222)  whi';]i 


103 

Was  in  the  time  of  Paul  and  other  Apostle;?,  (225)  and  CGnsequentiy 
was  done  by  them,  and  is  therefore  a  Divine  Institution;  inas- 
much as  they  were  inspired  of  God,  and  were  his  immediate  agents 
in  the  establishment  of  the  order  of  the  Church,  (228.) 

233.  After  noticing  the  bearing  of  this  passage,  without  objecting 
to  its  being  offered  as  testimony  on  the  subject  before  us,  let  us  look 
a  little  into  its  claim  to  be  considered  in  that  light. 

234.  Dr.  Miller  commences  his  examination  of  the  testimony  of 
the  Fathers  with  a  refusal  to  receive  any  but  those  of  the  first  iuco 
centuries.  His  words  are,  "  In  examining  the  writings  of  the  Fa- 
thers, 1  siiall  admit  only  the  testimony  of  those  who  wrote  wilhiu 
the  FIRST  TWO  CENTURIES.'"  (MiUcr's  Letters  p.  12G:  the  three 
woi'ds  in  small  capitals  are  so  printed  in  that  book.)  After  this 
round  protest,  he  produces,  besides  others  who  lived  after  the  sec- 
ond century,  Jerome  who  wrote  near  the  end  of  the  fourth,  as  af- 
fording decisive  testimony  in  the  controversy. 

235.  Dr.  Miller  objects  to  receiving  the  testimony  of  the  Fathers 
who  lived  after  the  second  century,  because  of  the  corruptions  that 
began  to  ci'eep  into  the  Church  after  this  period;  Papacy  beginning 
to  exhibit  its  pretensions,  &c.  so  ''that  the  testimony  of  every  sub- 
sequent writer  is  to  be  received  with  suspicion."  (Ibid  p.  126.) — 
And  yet  he  brings  forward  Jerome,  Who  has,  in  the  Epistle  to 
Evagriiis  quoted  by  Dr.  Miller  as  decisive  testimony  in  his  favour, 
the  following  words;  •'  Who  can  endure  it  that  a  minister  of  tables 
and  widows  should  proudly  exalt  himself  above  those  (Presbyters) 
ai  whose  prayers  the  body  and  blood  of  Christ  is  made?''''  (See 
Miller's  Letters  p.  184.) 

230.  Dr.  Miller,  moreover,  objects  at  length  to  receiving  any 
thing  from  the  Fathers  but  facts.  lie  says,  "We  protest,  therefore, 
utterly  against  any  appeal  to  them  as  an  authority  on  this  subject."' 

'•  Waving,  therefore,  all  further  discussion  of  their  title  to 

credit,  I  will  cheerfully  admit  them  as  credible  witnesses  with  re- 
spect to  matters  of  fact,  which  might  be  supposed  to  come  within 
their  knowledge."  (Ibid.  p.  125;  tiie  word  fact  is  in  Italics  'm  the 
book.) 

237.  And  yet  after  this  plain  declaration,  that  wliich  he  brings 
forward  from  Jerome,  consists  almost  entirely  of  an  arginrcCnt  to 
maintain  what  Jerome  himself  calls  his  opiiuGn,  [Miller's  Letters 
p.  181:]  and  even  of  the  statements  as  to  matters  o?  fact,  there  is 
one  only  which  can  be  admitted  according  to  the  rule  laid  down  bj' 


104 

©r.  Miller,  f'^SO:]  which  is,  the  statement  made  in  these  words  j 
"And  certainly,  in  one  city  there  could  not  be  more  than  one  Bish- 
op, as  they  are  now  styled."  [Ibid,  p,  182;  the  word  now  is  in  Ital- 
ics in  the  book.]  Every  other  statement  relates  to  what  passed 
some  hundred  years  before  Jerome's  day,  [See  220,  221,  222.] 

238.  Dr.  Miller  is  particularly  unfortunate  in  the  production  of 
this  passage  from  Jerome,  inasmuch  as  it  contains  testimony  in  fa- 
vour of  the  primitive  institution  of  Episcopacy  exactly  of  the  kind 
he  requires.  He  says,  "  They  [Episcopalians]  must  produce  from 
those  venerable  remains  of  antiquity,  passages  which  prove,  either 
by  direct  assertion,  or  fair  inference,  [1]  that  the  BisJiojis  of  the 
Primitive  Church  were  a  distinct  order  of  Clergy  from  those  Pres- 
byters who  were  authorized  to  preach  and  administer  sacraments, 
and  superior  to  them;  [2]  that  these  Bishops,  when  they  were  ad- 
vanced to  this  superior  office,  had  a  new  and  distinct  ordination; 
£3]  that  each  Bishop  had  under  him  a  number  of  congregations, 
with  their  Pastors,  whom  he  governed;  [4]  that  these  Bishops 
were  exclusively  invested  with  the  right  of  ordaining,  and  admin- 
istering the  rite  of  eonfirmatlon ;  and  [5]  that  this  kind  of  Episco- 
pacy was  considered  by  the  whole  Primitive  Church,  as  an  institu- 
tion of  Jesus  Christ.  When  any^  one  of  these  facts  is  fairly  prov- 
ed, fi"om  early  antiquity,  the  friends  of  Presbyterian  Church  Gov- 
ernment will  feel  as  if  they  had  something  like  solid  argument  to 
contend  with ;  but  not  till  then."  [Ibid.  p.  127;  the  words  in  Italics 
are  so  in  the  book;  the  figures  which  mark  the  different  members  of 
this  quotation  are  not:  they  arc  placed  there  for  the  convenience  of 
reference.] 

239.  In  the  passage  quoted  by  Dr.  Miller  ih.e  express  statement 
of  Jerome  establishes  the  first,  third,  and  fifth  of  the  particulars 
which  the  former  requires  to  be  proved.  Jerome's  words  are  ac- 
cording to  Dr.  Miller,  [p.  181]  "It  was  determined  through  the 
wiiole  world,  that  one  of  the  Presbyters  should  be  set  above  the 
rest,  to  whom  all  care  of  the  Churcii  showld  belong,  that  the  seeds 
of  schism  might  be  taken  away." 

240.  The  first  particular  required  to  be  proved,  [that  llie  Bishops 
Avere  a  distinct  order  from  the  Presbyters,  and  superior  to  them, 
238]  is  established  by  the  words,  that  one  of  the  Prcshtjtcrs  should 
he  set  above  the  rest,  to  u-ho7n  all  care  of  the  ChiKch  siiorLO 
r,ELo>'G,  [230.]  Being  sat  above  1  he  rest,  with  all  tlie  care  of  the 
Church  belonging  to  hitn,  ho  was  superior  to   the  rest.     And  thr*; 


105 

being  done  through  the  whole  world,  those  who  are  thus  chosen  from 
among  the  Presbyters  and  set  above  the  rest,  zmih  all  the  care  of 
ilic  Church  on  them,  were  surely  a  distinct  order. 

241.  The  3rd  particular,  (that  each  Bishop  had  under  him  a 
number  of  congregations,  with  their  Pastors,  whom  he  governed, 
*23S,)  is  esiablished  by  the  words,  "  that  he  should  be  set  above  the 
rest,''''  viz.  of  the  Presbyters,  (289.)  Why  was  he  set  over  them? 
Because  "  every  one  began  to  consider  those  whom  he  baptized 
rather  his  than  Christ's."  What  were  the  means  by  which  this 
evil  was  to  be  remedied?  Giving  him  all  care  of  the  Church  that 
the  seeds  of  schism  (or  division)  might  be  taken  away,  (239.) 

The  subordination  of  the  Presbyters  to  the  Bishop  is  strongly 
manifested  by  the  letter  of  the  Presbyters  and  Deacons  of  Rome 
to  Cyprian,  when  they  wrote,  as  usual  on  such  occasions,  to  in- 
form him  of  the  death  of  Fabian,  Bishop  of  the  Church  in  that 
city.  Speaking  of  the  dissensions  that  had  arisen  respecting  the 
receiving  of  such  as  had  fallen  away  in  time  of  persecution,  on 
their  profession  of  repentance,  they  say,  "  That  they  must  of  neces- 
sity defer  to  deal  in  that  cause  till  God  did  send  them  a  new  Bishop 
which  might  moderate  (that  is,  regulate)  all  things,"  (Hooker  2, 
259.) 

242.  As  to  the  number  of  pastors  and  congregations  under  each 
Bishop,  (241,)  that  depended  upon  the  population  of  the  city  and  its 
neighbourhood.  In  Carthage  we  know  there  were  at  least  eicrht 
Churches,  (buildings)  and  at  least  as  many  Presbyters  under  Cyp- 
rian, Bishop  of  the  Church  in  that  city,  (195.)  Cornelius,  Bishop 
of  Rome,  about  the  same  time,  in  a  long  account  to  Fabius,  Bishop 
of  Antioch,  of  the  attempt  of  Novatus  to  obtain  the  Bishoprick  of 
the  Church  in  the  former  city,  mentions  incidentally  that  there 
were  in  that  Church,  forty-six  Presbyters,  seven  Deacons,  some 
inferiir  officers,  more  than  1500  widows  and  afflicted  persons,  and 
members  innumerable,  (Eusebius  Ecclesiast,  Hist.  Book  vi,chap. 
xliii.)     See  the  note  to  section  209. 

213.  The  5th  particular,  (that  this  kind  of  Episcopacy  was  con- 
sidered by  the  whole  primitive  Church,  as  an  institution  of  Jesus 
Christ,  238,)  is  established  by  the  words,  "fi  teas  determined  through 
the  whole  world,^''  (239,)  that  one  chosen  out  of  the  Presbyters  should 
be  set  above  the  rest,  to  v/hom  all  care  of  the  Church  should  belong. 

It  was  not  decreed  by  any  general  council  of  the  Church,  It 
was  determined  by  the  Apostles  before  an].'  such  council  was  call- 

O 


100 

ed.  Irenaus  and  Tertulhan  say  they  could  enumerate  the  sue-^ 
cessive  Bishops  in  the  difTerent  Churches,  from  those  who  were 
appointed  by  tlie  Apostles  themselves  down  to  their  time,  (130, 
185.)  And  from  Ignatius,  who  lived  and  communicated  with  the 
Apostles  themselves,  we  learn  that  in  his  time  the  three  orders  of 
Bishops,  Presbyters,  and  Deacons,  were  as  completely  a  part  of  the 
organization  of  the  Church,  and  as  intimately  connected  with  its 
existence,  as  Baptizing  and  administering  the  Sacrament  of  the 
Lord's  Supper.  It  could  therefore  only  have  been  decreed  by  the 
Apostles,  no  other  men  having  the  power  to  do  it,  or  the  influence 
to  cause  it  to  be  universally  received. 

Moreover,  that  Episcopacy  was  established  by  them,  appears 
very  plainly  not  only  from  Jerome's  declaration,  that  it  icas  when 
it  icas  said  among  the  people,  I  am  of  Paul,  I  of  Apollos,  and  I  of 
Cephas,  which  was  in  the  time  of  the  Apostles;  but  also  from  the 
fact  that  Jerome  himself  says,  that  James,  Mark,  Titus,  and  Timothy- 
were  made  Bishops  by  the  Apostles,  (Taylor's  Works,  vol.  vii.  p. 
lU ;)  which  declaration  of  Jerome  respecting  the  two  last  mention- 
ed, is  plainly  confirmed  by  the  Epistles  of  Paul  to  Timothy  and 
Titus;  from  which  it  is  evident  that  Timothy  particularly,  was  set 
over  the  Presliyters  with  whom  he  had  been  for  three  years  act- 
ing under  Paul's  superintendence  in  Ephcsus,  to  prevent  them  from 
preaching  false  doctrine  and  drawing  away  disciples  after  them. 
(I.  Tim.  i,  3;  Acts  xx,  30.) 

244.  Episcopacy,  therefore,  wasmanifestly  instituted  by  the  Apos- 
tles, and  one  of  the  clearest  marked  cases  of  the  appointment  of 
one  person  to  rule  the  Presbyters  and  take  charge  of  the  Church 
generally,  is  by  that  Apostle  to  whom  our  Lord  Jesus  Christ  per- 
sonally appeared,  after  his  ascent  to  Heaven,  to  commission  him  to 
go  to  the  Gentiles  and  eiilighten  them.  From  him  therefore,  who 
was  so  v/ell  knov,n"l>y  all  th-e  Churches  to  be  most  careful  of  Ihe 
order  and  doctrine  of  the  Church,  and  who  declared,  "I  certify 
you,  brethren,  tliat  the  Gospel  which  was  preached  of  me  is  not 
after  man.  For  I  neither  received  it  of  man,  neither  was  I  taught 
it,  but  by  the  revelation  of  Jesus  Christ:" — from  him  receiving 
it,  they  could  but  receis'e  it  as  an  institution  of  Jesus  Christ. 

215.  The  first  part  of  t!ic  fourtli  particular,  (that  these  Bishops 
were  exclusively  invested  with  the  right  of  ordainin'j.)  flows  from 
the  first  and  thii-d,  (238.)  For,  the  Presbyters  being  subject  to 
the   Bishop,  and  (dl  the  care  of  the  Church  belonging  to  the  latter, 


107 

how  could  the  former  have  power  to  give  the  Bishop  assistants  he 
might  not  like;  or  to  the  Church,  ministers  whom  he  jnight  think 
unworthy?  The  very  idea  is  absurd,  that  he  should  have  the  care, 
and  ihcy,  the  appointment  of  ministers.  It  would  be  to  destroy 
the  very  object  of  instituting  Bishops.  Instead  of  all  care  of  the 
Church  belonging  to  the  Bishop,  it  would  be  divided  with  the 
Presbyters  in  one  of  the  most  imjiortant  points;  and  this  would  en- 
able Presbyters  who  were  opposed  to  the  Bishop,  to  multiply  par- 
tizans,  and  would  most  effectually  promote  schism. 

246.  It  is  not  however  left  to  inference  alone.  It  is  plainly  as- 
serted by  those  who  lived  long  before  Jerome;  of  which  see  an 
instance  in  section  191.  And  Jerome  himself  has  a  passage  con- 
nected immediately  with  the  Epistle  to  Evagrius,  which  is  quoted 
by  Dr.  Bowden,  but  not  by  Dr.  Miller.  The  words  are,  "  For 
what  does  a  Bishop,  which  a  Presbyter  may  not  do,  excepting  or- 
dination?'''' (Bowden  1,  20.)  This  passage  shows  plainly  that  the 
Presbyters  had  not  the  power  of  ordaining;  but  that  this  belonged 
exclusively  to  the  Bishop. 

217.  The  second  part  of  the  fourth  particular,  (that  the  Bishops 
kad,  exclusively,  the  right  of  confirmation,  238,)  is  shown  by  another 
passage  from  Jerome.  He  says,  "  It  is  the  custom  of  the  Church, 
for  Bishops  to  go  and  invoke  the  Holy  Spirit,  by  imposition  of 
liands,  on  such  as  ivcre  baptized  by  Presbyters  and  Deacons,  in  vil- 
lages and  places  remote  from  the  mother  Church.'  '  Do  you  ask,' 
tjays  he,  '  where  this  is  written?  In  the  acts  of  the  Apostles' — 
referring  to  Acts  viii  and  xix."     (Bowden  1,  8.) 

248,  In  the  first  of  these  cases,  Philip  the  Deacon  Went  down  to 
Samaria,  in  consequence  of  the  persecution  in  Jerusalem,  and 
preached  the  Gospel  and  baptized  the  converts  both  men  and  women, 
(Acts  viii,  12.)  And  when  the  Apostles  at  Jerusalem  heard  of  this, 
they  sent  thither  Peter  and  John,  "who  laid  their  hands  on  tltem, 
and  the}'  received  the  Holy  Ghost.'"  The  Deacon  preached  and 
baptized,  but  no  more:  the  Apostles  confirmed  the  converts.  So 
Philip  afterwards  (same  chapter)  preached  to  the  Eunuch  and  bap- 
tized him,  but  no  more. 

249.  In  the  second  case,  (247)  some  disciples  at  Ephesus,  who 
had  only  been  baptized  "  unt^  John's  baptism,"  were  convinced  by 
Paul  of  the  necessity  of  being  baptized  in  the  name  of  Christ,  and 
were  baptized  in  the  name  of  the  Lord  Jesus;  and  then  Paul  laid  his 
feaadson  thorn,  and  they  roceivod  the  Holy  Ghost,  (Acts  xix,  1-6.) 


108 

This  case  Jerome  refers  to,  as  an  instance  of  confirmation.  &b- 
serve,  it  is  not  said  that  he  baptized  them.  This  was  often,  if  not 
generally  left  to  oth,ers:  thus  Paul  says,  "I  thank  God  that  I  bap- 
tized  none  of  you  but  Crispus   and   Gaius" "and  I  baptized 

also  the  liousehold  of  Stephanas :  besides  I  know  not  whether  1  bap- 
tized  any  other.  For  Christ  sent  me  not  to  baptize,  but  to  preach 
the  Gospel."  (f.  Corinth  i,  14,  16,  17.)  And  Peter,  in  like  man- 
ner, after  seeing  that  the  Holy  Spirit  had  fallen  on  Cornelius  and 
his  company,  commanded  them  to  he  hapiized.  (Acts  x.  48.) 

250.  This,  by  the  way,  shows  very  plainly  what  relation  the 
Bishops  sustained  towards  the  Presbyters  and  Deacons,  in  Jerome's 
estimation.  He  says,  it  is  the  custom  of  the  Church  for  the  Bish- 
ops to  go  and  confirm  those  whom  the  Presbyters  and  Deacons  had 
baptized.  And  anticipating  the  question,  "  Where  is  this  written?" 
he  refers  to  two  passages  in  which  Apostles  had  done  this  very  thing. 
Therefore  with  Jerome,  Apostles  and  Bishops  were  the  same. 

251.  The  second  particular,  (that  these  Bishops.  Avhen  they  were 
advanced  to  this  superior  office,  had  a  new  and  distinct  ordination, 
238,)  cannot  be  proved  from  this  passage  from  Jerome,  but  the  fol- 
lowing is  sufficient;  part  of  it  from  him,  and  part  from  authority  of  a 
much  earlier  date. 

252.  Cyprian  was  a  Presbyter  of  Carlhage  and  was  afterwards 
ordained  Bishop,  according  to  his  own  Deacon  and  intimate  friend 
Pontius,  and  to  Eusehius  and  Jerome,  (Bowden  1,96.)  "Cyp- 
rian tells  us  that  Cornelius  had  advanced,  gradually  through  ail  the 
mferior  stations,"  and,  consequently  had  been  a  Presbyter  before 
he  was  a  Bishop.  Yet  we  find,  when  he  was  promoted  to  the  See 
of  Rome,  he  was  ordained  by  sixteen  Bishops.  (Cyprian's  Epis- 
iles,  55,  5t),  quoted  by  Dr.  Bowden  1,  90.)  Fortunatus,  one  of 
five  Presbyters  who  joined  with  Felicissimus  against  Cyprian,  set 
himself  up  as  Bisliop  at  Carthage,  and  was  ordained  b)'  five  false 
Bishops,  (Bowden  1,  97,  from  Sage.)  Cornelius,  Bishop  of  Rome, 
in  a  letter  to  Fabius,  Bishop  of  Antioch,  respecting  the  troubles 
excited  by  Novatus,  a  Presbyter,  states  that  he  having  been  dis- 
appointed in  his  hopes  of  being  elected  Bishop,  determined  never- 
theless to  be  Bishi)p  of  his  party,  and  sent  two  persons  to  an  ob- 
scure part  of  Italy,  and  induced  three  Bishops,  from  the  country 
and  very  simple  men,  by  a  false  pretence  to  go  to  Rome,  and  there 
forced  them  to  lay  hands  on  him  and  ordain  him  Bishop.  (Euseb. 
Ec,  Hist.  Book  vi,  chap,  xliii.)     It  is  evident  from  this  last   state- 


109 

meut,  that  it  was  sd  universally  known  that  a  Presbyter  must  be 
ordained  to  the  ofiicc  of  Bishop,  that  without  it  Novatus  could  not 
hope  to  succeed  in  his  schemes. 

253.  It  appears^,  therefore,  that  the  first,  third,  fifth,  and  fourth 
points  Dr.  Miller  requires  to  be  proved  by  the  advocates  of  Epis- 
copal Government,  (238,)  are  established  by  one  of  the  passaged 
Jie  has  quoted  from  Jerome,  (238  to  249)  and  the  second,  and  only 
remaining  one,  by  passages  from  him  and  others  of  higher  author- 
ity, because  living  near  a  century  and  a  half  earlier,  (252.) 

254.  The  second  quotation  from  Jerome,  before  alluded  to,  (218,) 
will  now  be  briefly  examined.  In  this  passage  the  same  argument 
is  used  to  show  that  Presbyters  and  Bishops  were  in  the  commence- 
ment the  same;  the  same  declaration  made,  that  one  of  the  Presby- 
ters was  set  over  the  rest  to  take  charge  of  the  Church ;  and  the 
same  reason  given,  to  prevent  schism  or  division  of  the  Church. 

255.  Jerome  goes  on,  in  the  sentence  immediately  following  that 
in  which  this  is  stated,  to  say,  "For  at  Alexandria,  from  Mark  the 
Evangelist,  to  Heraclas  and  Dionysius,  the  Bishops  thereof,  the 
Presbyters  always  named  one,  chosen  from  among  them,  and  pla- 
ced in  an  higher  degree.  Bishop.  As  if  an  army  should  make  an 
Emperor;  or  the  Deacons  should  choose  one  of  themselves,  whom 
they  know  to  be  most  diligent,  and  call  him  Arch-deacon."  (Mil- 
ler's Letters  p.  185.) 

256.  On  this  Dr.  Miller  remarks,  (p.  187,)  "Jerome  further  in- 
forms us,  that  the  first  pre-eminence  of  Bishops  was  only  such  as 
the  body  of  the  Presbyters  were  able  to  confer.  They  were  only 
standing  presidents  or  moderators;^  and  all  the  ordination  they  re- 
ceived on  being  thus  chosen,  v/as  performed  hy  the  Presbyters  them- 
selves?'' But  the  reader  may  observe,  there  is  nothing  in  the  pas- 
sage from  Jerome  (255,)  to  support  this  round  assertion  of  Dr.  Mil- 
ler's, but  the  declaration  that  the  Presbyters  named  one  chosen 
among  themselves,  and  placed  in  an  higher  degree,  Bishop,  until  the 
time  of  Heraclas  and  Dionysius.  There  is  not  one  word  said 
about  ordaining,  and,  according  to  Dr.  Bowden,  what  is  said  about 
it,  is  in  the  next  sentence  to  that  which  closes  Dr.  Miller's  quo- 
tation ;  and  runs  thus :  "  For  what  does  a  Bishop,  which  a  Presby- 
ter may  not  do,  excepting  ordination.''^  (Bowden  1,  20;  see  also 
Hooker  2,  261  for  the  same  passage  from  Jerome.)  It  is  manifest 
therefore  that  the  Presbyters  of  the  Church  at  Alexandria  named 
or  elected,  the  Bishop;  but  Bishops  ordained  him. 


110 

257.  That  Jerome  did  not  intend  what  Dr.  Miller  represents  as 
his  opinion,  is  evident,  moreover,  from  the  following  sentence  in 
the  Epistle  to  Evagrius,  and  from  its  being  mentioned  by  both  Drs. 
Miller  and  Bowden  in  the  singular  number,  it  is  to  be  presumed 
there  is  but  one,  and  consequently  the  passage  is  a  part  of  the  same 
tliat  Dr.  Miller  quotes.  Jerome  in  this  Epistle  says,  "  That  we 
may  know  that  tlic  Apostolic  traditions  were  taken  from  the  Old 
Testament,  that  which  Aaron  and  his  sons,  and  the  Levites,  were 
in  the  temple,  let  the  Bishops,  Presbyters,  and  Deacons  claim  to 
themselves  in  the  Church."     (Miller's  ileply  p.  179.) 

In  this  passage  it  is  most  manifest  that  Jerome,  as  represented 
above  (225,  243)  makes  the  institution  of  Episcopacy  rest  upon  the 
Apostles,  and  represents  it  as  being  derived  from  the  Jewish 
Church,  which  surely  was  a  Divine  institution,  and  transferred 
to  the  Christian  Church,  in  which  the  Bishop,  it  is  said,  claims 
in  his  Church  the  superior  station  of  the  High  Priest  among  the 
Jews;  the  Presbyters,  that  of  his  Sons,  and  the  Deacons,  that 
of  theLevites. 

258.  It  has  been  shown  that  Jerome  could  not  have  meant  what 
Dr.  Miller  attributes  to  him,  because  it  is  utterly  inconsistent  with 
passages  in  this  very  Epistle  to  Evagrius,  (256,  257,)  as  well  as 
with  other  passages  from  his  works,  (154,  250.)  We  shall  find  by 
attending  to  the  practice  of  the  other  Churches  in  the  time  of  He- 
raclas  and  Dionysius,  that  it  is  impossible  that  they  could  have 
been  ordained  by  Presbyters.  Dionysius  succeeded  Ileraclas  in 
the  year  248,  about  the  time  that  Cornelius  succeeded  to  the  Bish- 
oprick  of  Rome,  and  Cyprian  to  iliat  of  Carthage.  The  two  latter 
were  ordained  by  Bishops,  (252:  see  also  191,  194,  200,  203;) 
and  it  is  certain  from  the  letters  of  Cyprian  and  Cornelius,  that  it 
was  the  ancient  established  order  of  the  Church,  (153,  194.)  It 
is  impossible  to  reconeile  the  practice  indicated  in  these  statements 
with  the  belief  that  Prcshj/ters  ordained  the  Bishop  after  he  was 
elected.  The  conduct  of  Novatui^,  a  Presbyter  of  Rome,  is  equal- 
ly irreconcilable  with  this  doctrine.  No  man  can  soberly  believe 
that  he  woidd  have  committed  such  an  outrage  as  that  related  of 
him  (252.)  which  eventually  destroyed  him,  if  he  had  not  very 
vvcll  knov.  n  that  the  imposition  of  the  hands  of  Bishops  was  indis- 
pensable to  his  pretensions  to  the  Bishoprick.  Neither  can  it  be  be- 
lieved, that  the  mode  of  ordination  was  different,  in  this  particular, 
ia  t!ic  Ch-.uch  c'.t  Alexandria  from  that  of  '!>thcr  Churches;  bccausui 


Ill 

there  was  a  constant  intercourse  kept  up  between  the  tlifferent 
Churches,  and  purticuUirly  between  the  Churches  of  Rome,  Alex- 
andria and  Carthage.  Such  an  essential  difference  could  not  pos- 
sibly have  passed  unnoticed  in  the  numerous  Epistles  of  Cyprian 
and  others;  particularly  when  we  consider  what  care  was  taken  to 
preserve  uniformity  throughout  the  Church,  how  very  important 
they  justly  considered  uniformity  of  order,  doctrine,  and  practice, 
(130,  185,)  and  what  a  stir  was  produced  by  a  difference  about  the 
time  of  celebrating  Easter.  Finally  Blondel  admits  that  Episco- 
pacy was  established  in  Alexandria  above  a  century  betore  this, 
(1G2.) 

259.  It  must  not  be  passed  unnoticed,  that  Dr.  Miller  endeav- 
ours to  prove  in  his  remarks  on  this  passage,  that  Presbyters  or- 
dained the  Bishop  when  he  was  elected;  and  in  addition  to  what 
he  states  from  Jerome,  quotes  Eutychius  to  prove  it,  in  the  follow- 
ing passage.  "  Besides,  Eutychius,  the  Patriarch  of  Alexandria, 
in  his  Origines  EcclcsicB  Alexandrine, puhMshed  by  the  learned  Sel- 
dew,  expressly  declares,  'that  the  twelve  Presbyters  constituted  by 
Mark,  upon  the  vacancy  of  the  See,  did  choose  out  of  their  num- 
ber one  to  be  head  over  the  rest,  and  the  other  eleven  did  lay  their 
hp.nds  upon  him,  and  blessed  him,  and  made  him  Patriarch."-- 
(Miller's  Letters  p.  188,  note.) 

260.  If  Dr.  Miller  could  succeed  in  this  attempt,  he  would  at 
least  prove  that  a  second  ordination  was  necessar}^,  to  raise  the 
elected  Presbyter  to  this  office;  and  this  proves  the  superiority. 
A  man  is  set  apart  by  ordination  to  the  ollice  of  a  Presbyter;  after 
a  time  a  Presbyter  is  set  apart  by  ordination  to  the  office  of  Bishop. 
If  the  Presbyter,  by  virtue  of  that  ordination,  becomes  one  of  aa 
order  distinct  from  the  mass  of  the  members  of  the  Church,  the 
Bishop  becomes,  by  virtue  of  the  second  ordination,  one  of  an  order 
distinct  from  the  rnass  of  Presbyters. 

261.  What,  moreover,  is  the  testimony  on  which  this  is  built? — • 
Eutychius  lived  in  the  tenth  century.  The  very  production  of 
such  an  evidence  by  one  who  sets  out  with  protesting  that  he  will 
not  admit  the  testimony  of  any  one,  upon  this  subject,  who  lived 
after  the  Second  century,  is  proof  strong  enough  that  no  better  is 
to  be  had.  And  even  those  who  lived  in  the  second  century,  were 
to  be  allowed  to  testify  respecting  those  things  only,  that  might  be 
supposed  to  have  come  within  their  own  knowledge.  But  here  is  a 
man  fi-om  the  10th  ccntiirv  l>rought  forward  to  testify  of  facts  in  the 


112 

first.  6n  whose  authority  does  he  make  these  statements?  Wi 
are  left  to  suppose,  from  Dr,  Miller's  silence  on  the  subject,  that 
this  express  declaration  of  Eutychius  is  supported  by  no  ftuthority 
the  production  of  which  would  avail  the  cause.  It  certainly  is  not 
from  Ignatius,  IrentEus,  TertuUian,  Origen,  Epiphanius,  Jerome— 
although  the  latter  speaks  particularly  on  the  subject,  (255,  «Sic.) 

262,  It  is  evident,  therefore,  that  Eutychius's  testimony  would  be 
utterly  insignificant,  even  though  he  were  an  approved  writer.  But 
this  character  cannot  be  claimed  for  him.  Dr.  Bowden  shows  by 
reference  to  Pearson's  Vind.  and  to  Eusebius's  Ecclesiastical  His- 
tory, that  this  author  is  very  incorrect  in  many  particulars,  and 
inconsistent  with  himself.  He  is  grossly  incorrect  with  regard  to 
his  statements  even  respecting  Origen,  a  Presbyter  of  Alexandria^ 
one  of  the  most  i-emarkable  men  in  the  ancient  Church.  He  calls 
him  a  Bishop,  which  he  never  was,  and  says  he  was  excommuni- 
cated by  the  Bishop  of  Constantinople,  to  which  city  he  was  sent 
for  by  Justinian;  when  Origen  did  not  live  in  the  same  century 
with  Justinian,  but  at  least  300  years  before  him;  and  was  excom- 
municated by  the  Bishop  of  Alexandria.  It  is  not  however  neces- 
sary to  go  beyond  the  extract  itself,  to  show  the  looseness  of  this 
writer.  The  title  Patriarch  was  not  used  in  the  Church  till  long 
after  the  time  he  speaks  of. 

It  may  again  be  remarked,  also,  that  the  word  Presbyter  is  some- 
times used  in  a  general  sense.  A  Bishop  is  a  Presbyter,  though  ev- 
ery Presbyter  is  not  a  Bishop,  (147;)  as  the  High  Priest  among  the 
Jews  was  often  included  in  the  expression,  the  Priests  and  Lifvites. 

It  may  perhaps  be  worth  mentioning  that  Simeon  Metaphrastes^ 
who  lived  in  the  same  century  with  Eutychius,  says,  th^t  St 
Klark  "  ordained  as  his  successor,  Anianus,  Bishop  of  Alexandria, 
and  gave  to  other  Churches,  Bishops,  Presbyters,  and  Deacons." 
(Bowden's  Letters  1,  22,  who  refers  to  Book  ii,  chap.  43.) 

2G3.  It  must  not  be  forgotten  that  Dr.  Miller,  in  this  attempt  t« 
prove  iliat  the  second  ordination  was  performed  by  Presbyters,  has 
been  driven  ti)  admit  a  second  ordination;  which  alone  is  destruc- 
tive of  his  whole  doctrine.  A  second  ordination  to  what?  To  a 
superior  order  necessarily.  Certainly  not  to  an  inferior  station — ■ 
surely  not  to  the  same  lu;  then  occupied — necessarily,  therefore,  to 
a  superior. 

2tM.  Dr.  Miller  closes  his  observations  on  this  subject  in  the 
iollowintr  manner;  "It  is  linallv  manifest,  tVom  these  ouotatienc 


113 

''iial  while  Jerome  maintains  the  parity  of  all  ministisrs  of  the  Gos,> 
•)el  in  the  primitive  Church,  he  entirely  excludes  Deacons  from  be- 
ing an  order  of  Clergy  at  all — '  Who  can  endure  it,  that  a  minister 
of  tables  and  of  widows  should  proudly  exalt  himself  above  those 
at  whose  prayers  the  body  and  blood  of  Christ  is  made?" 

265.  This  is  another  singular  specimen  of  testimony  from  Jerome, 
Giving  way  to  an  improper  warmth  againt  the  folly  of  the  person 
of  whom  he  was  writing,  he  opprobriously  calls  him  a  minister  of 
tables  and  of  widoics.  This  is,  however,  very  far  from  showing 
that  even  Jerome  himself  designed  to  convey  the  idea,  that  Dea- 
cons were  not  an  order  of  ministers.  It  is  not  ci'ediblc  that  he 
liad  such  a  thought,  when  he  states  the  reverse  in  this  very  let- 
ter to  Evagrius,  (257,)  and  in  the  plainest  manner  declares,  that 
from  the  commencement  of  the  preaching  of  the  Gospel,  they  and 
the  Presbyters  administered  Baptism  to  the  new  converts,  (247, 
to  250.)  That  Deacons  did  preach  and  baptize  in  the  days  of 
the  Apostles,  is  as  certain  as  that  Paul  did;  (See  Acts  vi,  9,  10; 
viii,  5,  12,  35,  40.) 

266.  Jerome  was  apt  to  express  himself  warmly  and  on  sorne 
occasions  he  spoke  very  freely  of  the  Bishops,  but  yet  in  such  term.s 
as  show  their  superiority  as  perfectly  as  if  he  had  expressly  stated 
it.  Thus  he  says  in  dne  place  of  proud  Bishops,  "As  if  placed 
upon  some  lofty  eminence,  they  scarce  deign  to  see  mortals  and  to 
speak  to -their  fellow-servants."  Again,  "The  accusation  of  a 
Bishop  is  difficult.  For  if  he  shall  have  sinned,  it  is  not  believed; 
and  if  he  shall  have  been  convicted,  he  is  not  punished."  And 
again,  "  It  is  a  very  bad  custom  in  some  Churches,  that  the  Pi*es- 
byters  are  silent  and  do  not  speak  while  the  Bishops  are  present, 
«.s  if  they  were  disliked  or  were  not  thought  worthy  to  hear." 

Neither  does  he  spare  the  Presbyters  when  ihey  acted  impro- 
perly, though  he  was  himself  one  of  this  order.  Speaking  of  Vigi- 
lantius,  a  Presbyter,  who  propagated  false  doctrines,  he  says,  "  I 
marvel  that  the  holy  Bishop,  under  whom  Vigilantius  is  said  to 
be  a  Presbyter,  doth  yield  to  his  fury,  and  not  break  that  unprofit- 
able vessel  with  his  Apostolic  and  iron  rod."     (Hooker  2,  262.) 

267.  There  is  one  representation  of  Dr.  Miller  respecting  the 
time  of  the  institution  of  Episcopacy,  which  must  not  pass  unno- 
ticed.    He  says,  '^'Froin  the  foregoing  extracts  (from  Jerome)  it  is 

abundantly  apparent, that  ii  departure  from  ihe  primitive  model 

©f  Church  Governraent  had  taken  place  in  Jerovte''s  day;"  &c. 

P 


114 

(p.  180,  187  J  Italics  as  printed  in  the  book.)  Also,  tliat  '*it  is  ex- 
pressly asserted  by  Jerome,  that  this  change  in  the  constitution  of 
the  Christian  ministry  came  in  (pnvlatim)  hy  little  and  little.'''' — 
"  But  whether  half  a  century  or  two  centuries  elapsed  before  the 
whole  world  came  to  nn  agreement  on  this  subject,  he  does  not 
say."     (Miller^s  Letters,  p.  187.) 

268.  This  surely  is  very  little  like  what  Jerome  says.  His  words 
are,  according  to  Dr.  Miller  p.  180,  "  Before  there  were  by  the 
devil's  instinct,  parties  in  religion,  and  it  was  said  among  the  peo- 
ple, I  am  of  Paul,  I  of  Apollos,  and  I  of  Cephas,  the  Churches 
wer-e  governed  by  the  common  council  of  the  Presbyters,  But 
afterwards,  when  every  one  thought  that  those  whom  he  bapti- 
zed were  rather  his  than  Christ's,  it  was  determined  through  the 
whole  world,  that  one  of  the  Presbyters  should  beset  above  the 
rest,"  &c. 

The  date  of  the  circumstance  here  alluded  to  is  known:  it  oc- 
curred at  Corinth  in  the  time  of  Paul.  Before  that  time,  Jerome 
saj'S,  the  Church  was  governed  by  the  common  council  of  the  Pres- 
byters— consequently  after  that  time  it  was  not.  By  whom,  then^ 
was  it  governed  after  that  time?  By  the  Bishops;  to  whom,  it  was 
determined  throughout  the  world,  that  the  care  of  the  Church  should 
belong,  to  restrain  the  ambition  of  those  Presbyters  who  might  be 
desirous  of  drawing  aWay  disciples  after  them,  (Acts  xa,  30.) 

269.  Dr.  Miller's  translation  is  calculated  to  support  the  same 
idea,  that  a  long  time  elapsed  bet'ore  Bishops  were  set  over  the 
Churclies.  He  represents  Jerome  as  saying,  "  But  afterwards, 
Avhen  every  one,"^  fcc.  (2(>S)  with  afterwards  in  Italics  in  his  boolf, 
Jerome's  words,  according  to  Jeremy  Taylor  are,  "Postquam  unus- 
quisqne,"  &c.  (Taylor's  Works  vol.  vii,  p.  01.)  Postqvam  does  not 
signify  afterwards  when.  This  passage  from  an  ancient  author, 
^^Postquam  aspexi,  illico  cognovi,"  is  given  by  Ainsworth  as  an 
illustration  of  the  meaning  of  this  word.  Ainsworth's  English  to 
postquam  in  this  sentence  is,  after  that;  and  the  passage  in  English 
stands  thus.  After  that  I  savV  yo\i,  1  immediately  knew  you. — 
In  this  it  is  evident  that  the  word,  illico,  immediately,  shows  that 
postquam  does  not  necessarily  signify  some  time  after — but  may 
mean  the  very  moment  after.  Accordingly  among  us  an  expres- 
sion corresponding  with  that  given  above  would  be,  the  moment  i 
saw  you,  I  knew  you. 

Ainsworth  gives  another  illustration  of  the  meaning  of  this  word. 


115 

^■'  Posiquam  natits  sum,  satur  nunquam  fui."  His  English  hrpost' 
quam  in  this  case,  is  shice;  and  the  passage  translated  stands  thus, 
*^  Since  1  was  born,  I  have  never  been  full  led."  In  this  pas- 
sage also,  the  word,  nunquam,  never,  shows  that  postquam,  since,  is 
limited  to  the  very  instant  after.  The  literal  meaning  of  postquam 
conveys  the  same  idea:  it  is  compounded  of  post  and  quam,  after 
which.  Posiea  is  the  word  Jerome  would  have  used  if  he  had  meant 
what  Dr.  Miller  uitributes  to  him.  Postea  signifies  afterwards,  in- 
definitely: Po-stqtiam,  since,  after  that,  literally  after  which,  rekrring 
you  to  the  time  when  a  thing  was  done,  as  in  both  the  illustrations 
given  above  from  Ainswortli;  and  as  in  this  very  case  from  Jerome. 
Before  that  time  the  common  council  of  Presbyters,  he  says,  gov- 
erned the  Church :  after  that,  the  Bishops,  But  according  to  Dr. 
Miller,  Jerome  does  not  say  whether  one  or  two  centuries  elapsed  be- 
fore the  whole  world  came  to  an  agreement  on  this  subject.  Jerome 
does  not  say  any  thing  about  an  agi'eement — but,  it  was  detei'mined 
or  decreed,  decrctum  est,  (221,  230.)  He  moreover  does  say  that 
James,  Mark,  Timothy,  and  Titus,  were  made  Bishops  by  the  Apos- 
tles, (243)  and  shows  that  the  Apostles  themselves  were  Bishops, 
exercising  powers  which  Presbyters  and  Deacons  did  not,  (247.) 

270.  Dr.  Miller  is  not  more  correct  in  stating  Jerome's  views  of 
the  manner  in  which  the  ambition  of  ministers  led  to  the  change 
he  speaks  of.  Dr.  Miller  says,  "And  finally,  he  (Jerome)  asserts 
that  this  departure  from  the  primitive  model,  owed  its  origin  to  the 
decay  of  religion,  and  especially  to  the  ambition  of  ministers.  It 
commenced  'When  every  one  began  to  think  those  whom  he  baji- 
tized  were  rather  his  than  Christ'' s.''''  (Miller's  Reply  to  Bowden 
p.  177.) 

271.  In  this  passage  Episcopacy  is  represented  as  the  effect  of  the 
ambition  of  ministers  who  began  to  think  those  whom  ihey  bap- 
tized were  their  own:  "it  owed  its  origin  to  the  decay  of  religion 
and  especially  to  the  ambition  of  ministers:"  whereas  Jerome  re- 
presents it  as  instituted,  because  they  began  to  evince  these  am- 
bitious views,  in  order  that  the  seeds  of  schism  or  division  might 
be  taken  away.  (Miller's  Letters  p,  181.)  And  this  is  perfectly 
consistent  with  common  sense.  These  ambitious  views  must  ne- 
cessarily lead  to  divisions,  by  each  attempting  to  draw  away  dis- 
ciples after  him,  as  Paul  says  Acts  xx,  30;  and  the  very  intention 
of  the  Apostles  in  setting  one  above  the  rest,  as  their  Overseer  or 
Bishop,  was  to  restrain  this  evil;  as  Paul,  having  is  view  this  very 


116 

thing,  (Acts  xx,  30,)  told  Timothy,  when  setting  him  over  the  Pres- 
byters of  Ephesiis,  (I.  Tim.  i,  3.)  It  was  ambition,  then,  which 
would  have  led  the  Presbyters,  each  to  set  up  forhimseli"  and  exer- 
cise separate  authority  over  such  portion  of  the  flock  as  he  could 
induce  to  become  his  partizans.  It  was  to  control  this  ambition, 
that  the  Apostles  set  one  above  the  Presbyters.  It  was  ambition 
which  w^ould  have  led  to  the  establishment  of  a  Church  govern- 
ment of  Presbyters.  It  was  submission  to  the  authority  of  the 
Apostles  which  led  to  the  establishment  of  Episcopacy. 

272.  -With  regard  to  the  opinion  expressed  in  the  closing  sentence 
of  Dr.  Miller's  extract  from  Jerome,  (223,)  it  may  be  observed: 

First,  it  is  but  an  opinion;  what  the  writer  thought  ought  to  be. 

Secondly,  It  is  the  opinion  of  a  man  who  wrote  late  in  the  fourth 
century,  which  Dr.  Miller  has  on  two  accounts  protested  against 
receiving,  (234  to  230.) 

Thirdly,  It  ought  not  to  be  believed,  without  clear  evidence,  that 
Jerome  intended  to  advise  that  the  Church  should  be  governed,  as 
he  saj's  it  was  in  the  beginning,  b}-  a  common  council  of  Presbyters ; 
when  he  declares  that  that  mode  of  government  was  done  away  at 
the  time  of  the  disturbances  in  Corinth,  (221,  222,)  because  it  was 
found  to  lead  to  divisions,  through  the  ambition  of  those  who  were 
making  partizans  for  themselves  instead  of  members  of  Christ.  It 
ought  not  to  be  believed,  without  clear  evidence,  that  he  meant  to 
advise  that  the  Episcopal  form  of  government,  which  he  shows  was 
established  by  the  Apostles,  (221,  222,  225  to  230,  243,)  should  be 
done  away.  But,  so  far  from  there  being  any  evidence  of  such  an 
opinion,  the  very  words  in  which  he  expresses  his  sentiments  on 
this  subject,  show  that  he  had  no  such  idea.  For,  he  advises  such 
a  mode  of  government  as  Moses  established,  which  would  have 
been  very  little  like  the  Presbyterian  form  of  government.  The 
form  which  Moses  established  is  stated  in  full  in  Exodus  xviii,  13 
to  2G.  In  the  25th  and  20th  verses  it  is  said,  "  And  Moses  chose 
able  men  out  of  all  Israel,  and  made  them  heads  over  the  people, 
rulers  of  thousands,  rulers  of  hundreds,  rulers  of  fifties,  and  rulers 
of  tens.  And  they  judged  the  people  at  all  seasons:  the  hard 
causes  they  brought  unto  Moses,  hut  every  small  matter  they  judged 
themselves.'^''  Here  Moses  reserved  a  controlling  power,  the  seventy 
exercised  a  subordinate  rule;  a  form  of  government  as  little  like  the 
Presbyterian,  and  as  much  like  the  Episcopal,  as  one  thing  can  be 
like  another:  to  approach  nearer  the  latter,  it  must  be  identified 
with  it. 


117 

Fourthly,  It  must  be  remarked  that  this  was  not  the  plan  God 
instituted  lor  Moses.  He  set  him  over  the  people  alone.  But 
Moses'  father-in-law,  paying  him  a  visit,  and  observing  what  la- 
bour he  went  througli  in  the  government  of  the  people,  advised 
him  to  this  plan;  (Exodus  xviii,  13  &;c.)  and  when  Moses  besought 
God  to  give  bim  help  to  rule  the  people,  God  appointed  the  seventy 
whom  Mosos  chose  out  of  Israel,  but  showed  marked  displeasure 
at  the  request  (Numbers  xi,  10,  &c.)  and,  as  it  were,  to  show  Moses 
that  his  Grace  would  have  sufficed  to  support  him  under  any  load 
that  he  might  have  put  upon  bin),  he  told  Moses  that  he  would  take 
of  the  Spirit  that  was  in  him  and  give  it  to  them ;  (Numbers  xi,  17;) 
plainly  intimating  tliat  the  Spirit  which  was  in  bim  was  sufficient 
to  have  enabled    him  to  perform  the  service  required  of  him. 

273.  It  is  evident  from  the  preceding  examination  of  the  ])assa- 
ges  from  Jerome  quoted  by  Dr.  Miller,  that  he  fully  supports  the 
doctrine  that  Episcopacy  w'as  established  by  the  Apostles.  It  is 
however  to  be  remarked  that  he  is  certainly  wrong  in  saying,  that, 
even  before  the  divisions  at  Corinth,  the  Church  was  governed  by 
a  common  council  of  Presbyters,  except  in  subordination  to  the 
authority  of  the  Apostles.  This,  it  is  to  he  remembered,  is  not  a 
matter  that  could  possibly  have  come  under  his  own  notice.  He 
lived  300  years  after  the  Apostolic  age.  His  judoment  must  there- 
fore, to  be  correct,  be  founded  on  testimony.  What  testimonj^  is 
there  that  the  Presbyters  in  common  council  governed  the  Church? 
None.  But  there  is  abundant  evidence  of  the  reverse.  Paul  had 
the  care  of  all  the  Churches  which  he  planted,  as  he  himself  not 
only  says;  (II.  Corinth,  xi,  28,)  but  as  he  evinces  on  many  occa- 
sions by  the  authority  he  claimed  and  exercised  over  them. 

274.  To  the  Corinthians  Paul  wrote  thus,  "But  I  v/ill  come  to 
you  shortly,  if  the  Lord  will;  and  will  know,  not  the  speech  of  them 
which  are  puffed  up,  but  the  power."  "What  will  ye?  Siuill  I 
<'ome  unto  you  wHk  a  rod,  or  in  love,  and  in  the  spirit  of  meekness?" 
(I.  Cor.  iv,  19,21.)  In  the  eleventh  chapter,  after  giving  various 
directions,  he  says,  "And  the  rest  will  I  set  in  order  when  I  coinc," 
(xi,  34.)  "  Now  concerning  the  collection  for  the  Saints,  as  I  have 
given  order  to  the  Churches  of  Galatia,  even  so  do  ye."  (xvi,  1.) 
^•For  I  fear,  lest,  when  I  come,  I  shall  not  find  you  such  as  I  would, 
and  that  I  shall  be  found  unto  you  such  as  ye  would  not."  (II.  Cor. 
xii,  20.)  "I  t<4l(l  you  before,  and  foretel  you,  as  if  I  were  present 
the  second  time  ■  :infl  being  a!)sent.  now  I  write  to  them  which  hei'e- 


118 

tofore  have  sinned,  and  to  all  others,  that,  if  I  come  again,  1  will 
not  spare,"  (xiii,  2.)  "Therefore  I  write  these  things  being  ab- 
sent, lest  being  present,  I  should  use  sharpness,  according  to  the 
power  which  the  Lord  hath  given  me  for  the  edification  and  not  to 
destruction,"  (xiii,  10.)  "For  ye  know  what  connnandments  we 
gave  you  by  the  Lord  Jesus,"  (I.  Thessalon.  iv,  2.)  "Wherefore, 
tho*9gh  L  might  be  much  bold  in  Christ  to  enjoin  thee  that  which  is 
convenient,"  &c.  (Phil.  8.)  On  one  occasion  he  uses  this  strong 
language,  "  For  I  verily,  as  absent  in  body,  but  present  in  spirit, 
have  judged  already,  as  though  I  wei'e  present,  concerning  him 
that  hath  so  do^le  this  deed;  &.c.  to  deliver  such  an  one  unto  Satan 
for  the  destruction  of  the  flesh,  that  the  spirit  may  be  saved  in  the 
day  of  the  Lord  Jesus,"  (I.  Cor.  v.  3, 5.)  In  this  passage  the  word 
concerning  is  supplied  by  the  translator,  and  not  to  be  found  in  the 
original,  as  is  intimated  by  its  being  printed  in  Italics.  By  leaving 
it  out,  the  meaning  of  the  original  is  better  expressed.  "I  have 
already  judged,  or  condemned,  or  passed  sentence  upon,  him  that 
hath  done  tliis  deed,"  &c.  See  also  II.  Thessalon.  iii,  6  to  14  j 
Acts  xvi,  4;  XX,  28-31. 

275.  These  passages  show  most  unequivocally  that  the  Apostles 
exercised  a  positive  control  in  the  aflairs  of  tlie  Church;  and  al- 
though the  Presbyters  had  a  subordinate  rule,  particularly  in  the 
absence  of  the  Apostles,  it  is  manifest  from  the  directions  of  Paul 
to  Timothy  and  Titus,  with  respect  to  them,  that  he  did  not  hesi- 
tate to  exercise  authority  over  them  whenever  he  foimd  it  neces^ 
sary.  It  is  moreover  evident  from  the  directions  given  to  Timothy 
and  Titus,  that  the  Presbyters  and  Deacons  were  entirely  under 
their  control.  The  Presbyters  of  Ephesus  are  indeed  spoken  of  as 
ruling,  (I.  Tim.  V.  17;)  but  that  it  was  a  subordinate  authority  (low- 
ing from  Timothy  and  subject  to  his  control,  is  evident  from  his 
liaving  authority  to  rule  them,  restrain  them,  praise  or  censure  them, 
as  the  case  might  require,  and  select  others  wlien  he  thought  pro- 
per and  ordain  them  to  the  sameortices.     (I.  Tim.  iii;  v,  17,  tfcc.) 

From  the  passages  just  referred  to  in  the  Epistles  to  Timothy,  as 
well  as  from  the  whole  tenor  of  those  Epistles,  it  is  most  undenia- 
ble that  tlie  government,  the  controlling  authority,  in  the  Church 
at  Ephesus  was  not  in  a  common  council  of  Presbyters,  but  in 
'i'imothy. 

276.  From  the  identity  of  the  purpose  with  which  Titus  and 
Tiinothy  were  sent  to  Crete  and  Ephesus,  and  the  close  rcseni- 


119 

blalice  between  the  directions  given  to  the  former  and  liie  latter, 
and  from  the  general  tenor  of  the  Epistle  to  Titus,  it  is  evident  that 
the  government  of  the  Church  in  Crete  was  in  him. 

277.  In  short  there  can  no  instance  be  produced  from  the  New 
Testament  in  which  a  common  council  of  Presbyters  governed  the 
Church  independently  of  the  control  of  the  Apostles,  or  of  those 
whom  they  placed  as  their  successors  in  authority;  as  Paul  set 
Timothy  over  the  Church  at  Ephesus. 

278.  It  is  evident  from  this  investigation  of  the  purport  of  these 
passages  from  Jerome,  that  he  agrees  with  Dr.  Miller  in  one  par- 
ticular only;  viz.  that  the  Church  was  governed  by  Presbyters  in 
the  commencement  of  the  preaching  of  the  Gospel,  and  in  this  one 
particular  he  is  undoubtedly  wrong,  having  no  authority  in  the 
New  Testament  for  it,  and  producing  no  testimony  whatever  to 
support  it.  In  all  other  respects  Jerome  differs  totally  from  Dr. 
Miller. 

Jerome  says  that  this  form  of  government  was  abrogated,  and 
Episcopacy  established  after  an  occurrence  which  happened  in  the 
time  of  the  Apostles,  and  that  the}'  appointed  James  and  Mark,  and 
Timothy  and  Titus  to  be  Bishops  over  different  Churehes,  (222, 
225,  226,  243,  267  to  269.) 

Dr.  Miller  says  "  that  clerical  imparity  had  begun  to  appear  in 
the  third,  and  was  established  in  the  fourth  century.''  [Miller's 
Reply  p.  189.] 

Dr.  Miller  says  that  Episcopacy  owed  its  origin  to  the  ambition  of 
ministers,  when  every  one  began  to  think  that  those  v.hom  he  bap- 
tized were  rather  his  than  Christ's,  [270.] 

Jerome  represents  Episcopacy  as  established  by  the  Apostles^ 
to  put  down  these  ambitious  views  of  the  Presbyters,  [221,  226, 
271.] 

Dr.  Miller  says  that  "  while  Jerome  maintains  the  jtarity  of  all 
ministers  of  the  Gospel  in  the  primitive  Church,  he  entirely  ex- 
cludes Deacons  from  being  an  order  of  Clergy  at  all."  [Miller's 
Letters  p.  188.] 

Jerome  speaks  often  of  Deacons  as  ministers,  [Bowden  vol.  I,  p.  7j 
also  247,  257]  and  asserts  that  imparity  wa^  established  by  the  A- 
postlcs,  and  that  a  Bishop  was  set  over  the  Presbyters  to  put  an  end 
to  the  divisions  that  were  growing  out  of  their  ambition,  [221,243:] 
and  while  Jerome  is  urging  the  claims  of  the  Presbyters,  the  utmost 
he  proposes,  is  that  they  shall  have  such  a  share  in  the  administra- 


120 

tion  of  the  Church  uadur  the  Bishops,  as  the  seventy  hfid  undef 
Moses,  [223;]  and  even  this  he  does  not  ask  as  a  right,  but  says 
"that  tliey  ought  to  rule  the  Church  in  common,  imitating  Moses, 
Avho,  when  he  might  alone  rule  the  people  of  Israel,  chose  seventy 
with  whom  he  might  judge  the  people."  [Miller's  Letters  p.  188  j 
Italics  as  in  his  book.] 

279.  Dr.  Miller  next  quotes  the  following  passage  from  Hilary, 
which  is  given  entire.  He  says,  "  Hilary,  who  wrote  about  the  year 
376,  in  his  commentary  on  Ephesians  iv,  2,  has  the  following  pas- 
sage, '  After  that,  Churches  were  planted  in  all  places,  and  officers 
ordained,  matters  were  settled  otherwise  than  they  were  in  the  begin- 
ning. And  hence  it  is,  that  the  Apostle's  writings  do  not  in  all 
things  agree  to  the  present  constitution  of  the  Church:  because  they 
were  written  under  the  first  rise  of  the  Church ;  for  he  calls  Timothy, 
who  was  created  a  Presbyter  by  him,  a  Bishop,  for  so  at  jirst  the 
Presbyters  were  called;  among  whom  this  was  the  course  of  gov- 
erning the  Churches,  that  as  one  withdrew  another  took  his  place; 
and  in  Egypt,  even  at  this  day,  the  Presbyters  ordain  in  the  Bishop's 
absence.  But  because  the  following  Presbyters  began  to  be  found 
unworthy  to  hold  the  first  place,  the  method  was  changed,  the  Coun- 
cil providing  that  not  order,  but  merit  should  create  a  Bishop.' 

280.  "la  this  passage,  we  have  not  only  an  express  declaration 
that  the  Christian  Church,  in  the  days  of  Hilary,  had  deviated  from 
its  primitive  pattern;  but  also  that  this  deviation  had  a  particular 
respect  to  the  name  and  office  of  Bishop,  which,  in  the  beginning, 
was  the  same  with  Presbyter.  He  also  declares,  that,  notwithstand- 
ing this  change.  Presbyters,  even  then,  sometimes  ordained;  and 
that  the  reason  of  their  not  continuing  to  exercise  this  power  was, 
that  many  of  them  being  unfit  to  be  trusted  with  such  a  power,  it 
was  taken  out  of  their  hands,  as  a  prudential  measure,  by  the  au- 
thority of  the  church."     [Miller's  Letters  p.  190.] 

231.  The  follov/ing  is  an  exact  translation  of  the  whole  passage^ 
[^boiug  a  comineat  on  Ephesians  iv,  11,  12,]  in  which  Hilary  or 
Ambrose,  first  ex})lains  the  meaning  of  the  words,  Apostles,  Pro- 
phets, Evangelists,  (Sic.  The  fev/  vv^ords  in  parenthesis  are  supplied. 
They  arc  necessary  to  express?  the  meaning  of  the  Latin  in  En- 
glish, wliich  the  reader  will  perceive.  "  And  lie  gave  eome  Apos- 
tles, and  some  prophets,  and  some  evangelists,  and  some  pastors  and 
teachers;  tor  the  perfecting  of  the  saints,  for  the.  woi'k  of  the  miw- 
•iatry,  for  the  edifying  of  iha  body  of  Christ,'"' 


121 

382.  (a)  "Apostles  are  Bishops,  (b)  Prophets  are  expounders 
©fthe  Scriptures;  although  in  the  very  beginning  there  were  pro- 
phets, such  as  Agabus,  and  the  lour  prophesying  virgins,  as  is  con- 
tained ill  the  Acts  of  the  Apostles,  for,  the  sake  of  recommendin"- 
the  beginning  of  the  faith:  but  now  expounders  are  called  Pro- 
phets, (c)  Evangelists  are  Deacons,  as  was  Philip.  Although  they 
may  not  be  Priests,  nevertheless  they  can  preach  without  the  pul- 
pit, as  both  Stephen  and  Philip  are  related  (to  have  done.)  (d) 
Pastors  may  be  readers,  who  by  reading  feed  the  listening  people, 
because  not  by  bread  alone  liveth  man,  but  by  every  word  which 
proceedeth  from  the  mouth  of  God.  (e)  Masters^  are  exorcists, 
because  in  the  Church  they  restrain  and  check  the  restless;  or  those 
who  used  to  imbue  children  with  letters  and  reading,  as  is  the  cus- 
tom of  the  Jews,  whose  tradition  has  been  handed  down  to  us, 
which  by  negligence  has  grown  out  of  use. 

(f)  Among  these,  after  the  Bishop,  he  is  understood  to  be  supe- 
rior, who  is  said  to  prophecy,  on  account  of  unlocking  the  hidden 
meaning  of  the  Scriptures,  particularly  because  he  brings  forth  the 
words  of  the  future  hope,  which  order  may  now  be  of  the  presby- 
tery. For  in  the  Bishop  are  all  the  orders,  because  he  is  the  first 
Priest,  that  is,  he  is  the  Chief  of  the  Priests,  [princcps  sacerdo- 
turn)  and  Prophet,  and  Evangelist,  and  of  the  faithful  to  fulfil  the 
other  offices  in  the  service  of  the  Church,  (g)  Nevertheless  after 
Churches  were  established  every  where,  and  the  offices  were  regu- 
lated, matters  were  settled  otherwise  than  in  the  beginning,  (h) 
For,  at  first  all  taught,  and  all  baptized,  on  whatsoever  days  or 
times  there  might  have  been  occasion,  (i)  For  neither  did  Philip 
seek  a  time  or  a  day  in  which  he  might  baptize  the  Eunuch,  nor  in- 
terpose a  fast.  Neither  did  Paul  and  Silas  defer  the  time  in  which 
they  baptized  the  jailor  with  all  his.  Neither  had  Peter  a  Deacon, 
nor  did  he  seek  a  day,  when  he  baptized  Cornelius  with  all  his 
house:  nor  (did  he  do  it)  himself,  but  he  commanded  the  brethren 
who  had  gone  with  him  from  Joppa  to  baptize  (ihcm.)  For  as  yet 
none  but  the  sevenDeacens  had  been  ordained,  (k)  That  there- 
fore the  people  might  increase  and  multiply,  it  was  granted  to  all 
in  the  beginning  to  preach  and  baptize,  and  explain  the  Scriptures 
in  the  Church.  (1)  But  when  the  Church  embraced  all  places, 
places  of  assembling  were  appointed,  and  governors,  and  the  rest 
of  the  offices  in  the  Churches  were  ordained,  that  no  one  of  the 
olergy  who  had  not  been  ordained  (to  it,)  might  dare  to  pre-occupy 
an  office  which  he  might  know  was  not  entrusted  or  granted  to  him : 
and  the  Church  began  to  be  governed  in  anolher  manner  and  with 
foresight;  because  if  all  might  do  the  same  thing,  it  would  be  irra- 
tional, and  the  thing  would  appear  common  and  of  very  little  value, 
(m)  Hence  therefore  it  is,  that  now  neither  Deacons  preach  among 
the  people,  nor  do  the  clergy  nor  the  laity  baptize,  nor  are  believ- 
ers baptized  on  every  day,  unless  sick,     (n)  Therefore  the  writings 

*  Tlio  word  in  the  original  is  didiiskalos,  'praccptor  or  viagisUr,  teacher  or 
master;  tliw  latter  is  the  word  Hilary  uses. 


122 

©f  the  Apostle  do  not  agree  in  every  thing  with  the  practice  whicfe' 
is  now  in  the  Church,  because  they  were  written  in  the  very  be- 
ginning, (o)  For  he  calls  Timothy,  created  by  him  a  Presbyter, 
Bishop;  because  at  first  Presbyters  were  called  Bishops:  that  one 
ceasing,  the  following  one  might  succeed  him.  Finally  in  Egypt 
Presbyters  confirm,  if  the  Bishop  is  not  present.  But  because 
the  following  Presbyters  began  to  be  found  UHworthy  to  hold  the 
first  place,  the  mode  was  changed ;  the  Council  seeing,  that  not  oi'- 
der,  but  merit  should  make  a  Bishop,  appointed  by  the  choice  of 
many  Priests,  lest  an  unworthy  person  should  rashly  usurp  (the 
ofiice,)  and  be  a  stumbling-block  to  many."  (There  are  a  few  lines 
more  not  relating  to  the  controverted  points,  which  will  be  given  at 
the  close  of  this  essay,  in  the  Latin.) 

283,  Tn  this  comment,  Hilary  commences  with  an  explanation  of 
the  word i?,  Apostles,  Prophets,  &c.  (See  sentences  a  to  g.)  Hav- 
ing done  this,  he  says,  after  Churches  were  every  Vi'here  estab- 
lished, and  the  offices  were  regulated,  things  were  settled  other- 
wise than  in  the  beginning  (g) ;  and  he  immediately  proceeds  to 
say  in  what  respect.  For,  at  first,  all  taught,  all  baptized,  and 
baptism  was  performed  at  any  time  it  might  be  desired  (h).  Here 
are  three  particulars  which  were  settled  otherwise  when  the  Chur- 
ches were  regulated  (g).  But  now,  neither  do  Deacons  preach 
among  the  people,  nor  do  the  clergy  nor  the  laity  baptize,  nor  are 
believers  baptized  on  every  day,  unless  sick  (m).  And  therefore,  he 
immediately  adds  (n),  tiie  writings  of  the  Apostle  Jo  not  agree  in 
every  thing  with  tlw  practice  which  is  now  in  the  Church,  because 
they  were  written  in  the  very  beginning.     (See  180  to  183.) 

281.  This  change  was  made,  according  to  Hilary,  when  the 
Church  cmhr (iced  all  places,  &lc.  T/;frt  places  of  assembling  were 
nppointed,  governors,  and  the  rest  of  the  oiriccs  in  the  Church 
were  ordained,  thai  no  one  of  the  clergy  might  dare  to  assume  an 
office  to  which  he  had  not  been  ordained,  (2S2,  1.) 

That  these  thing:,  wore  done  by  the  Apostles  has  been  already 
fully  !^hown;  and'  indeed  is  most  manifest  from  the  bare  reading  of 
Panrs  Epistles.  That  places  of  assembling  were  appointed  during 
the  ti;no  of  the  Apostles,  is  shown  by  reference  to  the  following 
places  in  u  single  Epistle,  (I.  Corinth,  v,  4;  xi,  17,  IS,  20,  22,  33; 
xiy,  19,  23,  21),  28,  31,  35:  xvi,  19.)  For  evidence  that  governors 
were  by  them  appointed,  and  different  ollicers  in  the  Church  or- 
diiined,  of  whom  no  ,ono  was  to  exceed  the  bounds  of.  his  proper 
office,  see  (he  foilowing  places  in  one  Epistle:  (I.  Timothy  i,  3, 
IS,  20;  ii,  1,  11, 12;  iii,  2  &c.  10  &c.  14,  &c.;  iv,  1],  12  &c..;  v,7 


123 

&c.  14, 17,  19,  20,  21,  22;  vi,  3, 13.)  See  also  Titus  i,  5  &c.  par. 
ticuUirly  10,  11,  13;  the  whole  second  chapter,  particularly  the  last 
verse;  and  the  tenth  verse  of  the  third  chapter. 

"285,  It  follows  irresistibly  from  a  comparison  of  these  passages 
(283,  281)  that  what  Dr.  Miller  calls  a  deviation  from  the  primitiva 
pattern,  (280)  was  the  regulation  of  the  Church  by  the  Apostles 
themselves.  (228,  229,  230.)  We  know  that  they  did  settle  things 
atditferent  periods  as  necessity  required:  of  which  the  determina- 
tion of  some  important  points  at  Jerusalem,  when  Paul  and  Bar- 
nabas, went  there  together,  the  second  time,  from  Antioch,  is  an 
instance,  (Acts  xv.)  That  occurrence  took  place  near  twenty  years 
after  Paul  had  been  preaching.  The  first  journey  to  Jerusalem 
with  Barnabas  was  seventeen  years  after  he  commenced  preaching, 
^See  p.  10,  11)  and  the  second  was  a  considerable  time  after  that, 
(Acts  xii,  25;  xiii,  xiv;  xv.) 

286.  Dr.  Miller  asserts  that  we  have  Hilary's  express  declara 
tion  in  the  passage  quoted,  (279,  282)  that  the  deviation  from  the 
primitive  pattern  had  a  particular  respect  to  the  name  and  office 
of  Bishop,  Avhich  ia  the  beginning  was  the  same  with  Presbyter, 
(280.) 

287.  Hilary  refers  to  three  things  which  were  regulated  when 
Churches  were  established  every  where,  in  neither  of  which  is  Bish- 
op mentioned.  (283.)  Moreover  Hilary  does  not  say  that  the  Bish- 
op in  the  beginning  was  the  same  with  the  Presbyter  in  name  and 
office.  He  says,  at  Jirst  Presbyters  tcere  called  Bishops;  but,  so  far 
from  intending  to  say  that  the  Episcopal  office  was  exercised  by 
these  Presbyters,  he  says  in  the  very  first  sentence  of  his  comment, 
Apostles  are  Bishops,  (282,  a:)  and  in  a  subsequent  sentence,  he 
says.  After  the  Bishop  are  the  Prophets,  who  may  now  be  of  the 
order  of  Presbyters:  and  again.  In  the  Bishop  are  all  the  orders, 
because  he  is  the  first  Priest,  that  is,  the  Chi<f  of  the  Priests. — 
(282,  f.) 

288.  In  the  same  passage  Hilary  says,  Paul  calls  Timothy,  ere 
ated  by  him  a  Presbyter,  Bishop,  (282,  o.)  This  passage  shows 
Avhat  reliance  is  to  be  placed  on  these  speculations  which  Dr.  Mil- 
ler first  protests  against  in  the  most  pointed  terms,  (234,230)  and 
then  brings  forward  as  testimony,  sometimes  declaring  that  they 
are  decisive  of  the  controversy,  (218.)  Paul  calls  Timothy  neither 
Presbyter  nor  Bishop  in  any  of  his  writings.  Moreover  Timothy 
was  a  Presbyter  many  years  before  his  appointment  to  the  Bishop- 


124 

rick  of  Ephesus,  and  when  he  received  that  appointment,  Hilary 
himself  says  Paul  gave  him  the  Apostolick  rod. 

239.  That  Timothy  was  a  Presbyter  many  years  before  his  ap- 
pointment to  be  Bishop  of  the  Church  at  Ephesus,  is  evident  from 
some  passages  of  Paul's  Epistles. 

Paul  first  met  with  Timothy  when  he  was  preaching  at  Dcrbe 
and  Lystra.  He  was  then  a  disciple,  and  being  well  recommended 
by  the  brethren,  "Paul  would  have  him  to  go  forth  with  him," 
(Acts  xvi,  1-3,)  Immediately  after  this  they  wore  together  at  Phil- 
ippic Thessalonica,  &c.  both  preaching  the  Gospel,  as  appears  from 
the  first  Epistle  to  the  Thessalonians.  This  Epistle  was  addressed 
to  them  by  Paul,  Silvanus  and  Timoihij.  They  speak  in  the  first 
and  second  chapters  of  "  owr  Gospel"  repeatedly.  In  the  second 
chapter  they  say,  "But  even  after  that  we  had  suffered  before  and 
were  shamefully  entreated,  as  ye  know,  at  Philippi,  kc  were  bold 
in  our  God  to  speak  unto  you  the  Gospel  of  God  with  much  conten- 
tion. For  our  exhortation  was  not  of  deceit,  nor  of  uncleanness, 
nor  in  guile:  But  as  ice  were  allowed  of  God  to  be  put  in  trust  with 
the  Gospel,  even  so  u'C  speak,  not  as  pleasing  men,  but  God,  which 
trieth  our  hearts.  For  neither  at  any  time  used  we  flattering  words, 
as  ye  know,  nor  a  cloak  of  covetousness ;  God  is  witness:  Nor  of 
men  sought  xoe  glory,  neither  of  you,  nor  yet  of  others,  when  we 
might  have  been  burdensome  as  the  Apostles  of  Christ."  Through- 
out the  chapter  similar  language  is  used,  and  in  the  9th  verse  they 
say,  "irc  preached  unto  you  the  Gospel  of  God." 

The  second  Epistle  to  the  Corinthians  was  written  by  Paul  and 
Timothy;  in  which  it  is  said,  (verse  19)  "For  the  son  of  God, 
Jesus  Christ,  who  was  preached  among  you  by  us,  crcn  by  me  and 
Silvanus  and  Timothcus,  was  not  yea  and  nay,  but  in  him  was  yea." 

290.  This  Epistle  to  the  Corinthians  was  written  nearly  a  year 
after  Paul  left  Ephesus,  (82.)  He  and  Timothy  had  continued  for 
three  years  preceding  that  time  in  that  city,  (Acts  xix,  22;  xx,  1, 
31 ;  also  section  5 ;)  and  had  left  Corinth  some  time  before  he  went 
there,  (Acts  xviii,  18  to  23.)  It  was  therefore  at  least  four  years 
before  this  epistle  was  written,  that  Timothy  was  preaching  at 
Corinth:  and  as  he  was  at  Corinth  about  two  years,  (Acts  xviii,  11, 
18)  and  went  there  after  preaching  at  Thessalonica,  (Actsxvii,  14, 
15;  xviii,  1,  5,)  he  had  been  preaching  certainly  six  years  when 
the  second  Epistle  to  the  Corinthians  was  written.  It  was  after 
this  a  short  time  that  Paul  gave  Timothy  charge  of  the  Church  at 


125 

Ephesus,  (82,  83,  21 :)  and  it  was  while  in  that  charge  that  Hilary 
says  he  received  the  Apostolick  rod.     The  following  is  the  passage. 

291.  "He  (the  Lord)  nevertheless  has  those  whom  he  sent  Apos- 
tles with  a  rod,  as  Paul  testifies,  saying,  What  will  ye?  shall  I 
come  unto  you  with  a  rod,  or  in  love,  and  in  the  spirit  of  meekness? 
This  rod  also  the  Apostle  gave  to  Timothy,  saying,  Reprove,  re- 
buke, exhort,"* 

292.  Dr.  Miller  next  represents  Hilary  as  "  declaring  that  not- 
withstanding this  change,  Presbyters,  even  then,  sometimes  ordain- 
ed." (279,280.) 

Hilary's  words  are,  "Finally  in  Egypt  Presbyters  confirm  if  the 
Bishop  is  not  present."     (282,  o.) 

293.  Dr.  Miller  in  his  translation  of  this  passage  gives  ordainsLS 
the  English  of  consignant.  Ainsworth  renders  it  seal,  sign,  mark, 
register,  record,  conjlrm.,  and  ratify.  There  is  not  one  of  these 
words  that  does  not  correspond  with  the  real  signification  of  con- 
Jirming  by  the  Bishop.     The  person  who  is  confirmed  ratifies  or 

confirms  by  his  own  act  the  engagements  made  for  him  in  baptism, 
and  is  sealed,  signed,  marked,  registered,  or  recorded  a  member 
of  Christ's  Church.  But  there  is  not  one  of  these  words  that  has 
any  reference  to  setting  apart  by  ordination, 

291.  Dr.  Miller  represents  Hilary  as  declaring  that  Presbyters 
ordained,  using  no  words  of  limitation,  (280.)  Hilary's  words  limit 
the  practice  of  Presbyters  confirming  to  Egypt,  (282,  o.) 

295.  Hilary  represents  this  practice  as  having  obtained  only 
when  the  Bishop  was  absent.  Dr.  Miller  uses  the  word  sometimes, 
which  does  not  limit  the  practice  to  the  particular  case  stated  by 
Hilary,  but  leaver  us  to  conclude  it  was  done  sometimes  by  Presby- 
ters and  sometimes  by  the  Bishop,  indifferently,  (280.) 

29G.  In  the  passage  in  Hilary,  there  are  no  such  words  as  even 
at  this  day,  which  are  found  in  Dr.  Miller's  translation,  [279.] 

297.  Dr.  Miller  further  says  of  Hilary,  that  "  he  also  declares 
that  the  reason  of  their  not  continuing  to  exercise  this  power,  [viz. 
of  ordaining]  was,  that  many  of  them  being  unfit  to  be  trusted  with 
such  a  power,  it  was  taken  out  of  their  hands,  as  a  prudential  mea- 
sure, by  the  authority  of  the  Church,"  [280.] 

*  "  Ilabet  tamen  quos  et  cum  virga  Apostolss  miserit,  slcut  Paulus  testificatur, 
dicens,  Quid  vultis?  in  virga  veniam  ad  vos,  an  in  charitatc  ot  spiritu  mansa- 
ctndinis?  Hanc  virgani  etiam  ot  Timolheo  dcdil  Apostolus,  dicens,  Argu?, 
•bseera,  increpa."  b.  Ambrose  3.  130.  D. 


136 

In  this  passage  are  expressed  the  nature  of  the  change,  and  the 
reasons  for  it :  in  neither  does  Dr.  Miller's  representation  agree  with 
Hilary's  words. 

298.  Dr.  Miller  represents  Hilary  as  saying,  that  the  change 
consisted  in  the  Presbyters  being  deprived  of  the  power  of  ordain- 
ing, because  many  of  them  were  unfit  to  be  trusted  with  it. 

Hilary  says,  in  the  beginning  the  Bishoprick  was  given  to  the 
Presbyters  in  order,  [one  ceasing  or  departing,  the  following  one 
succeeded  him,  282,  o;]  that  the  change  consisted,  in  making  merit 
and  not  order,  the  guide  in  choosing  a  Bishop;  and  that  the  reason 
of  the  change  was,  because  the  Presbyters  who  followed  in  order 
were  sometimes  found  unworthy  to  hold  the  first  place;  primatus, 
the  primacy,  (282,  o.) 

299.  In  short,  Dr.  Miller  represents  Hilary  as  saying,  that  the 
power  of  ordaining  was  that  which  the  Presbyters  enjoyed,  and 
were  deprived,  of  because  many  of  them  were  unworthy  to  be  trust- 
ed with  IT.  Hilary  says,  it  was  the  succession  in  regular  order  that 
they  were  deprived  of,  because  the  Presbyter  who  followed  in  order 
was  sometimes  found  unfit  to  occupy  the  fikst  place.  There  is 
not  a  word  about  ordination  in  the  passage,  (282,  o.) 

300.  By  this  mode  of  managing  the  argument,  Dr.  Miller  con- 
trives to  prove  to  his  entire  satisfaction,  he  tells  us,  that  Ignatius, 
Polycarp,  Irena^us,  Cyprian,  and  many  others,  whose  writings  one 
would  suppose  could  not  be  misunderstood,  are  "  entirely  in  his  fa- 
vour." He  goes  on  after  Hilary,  to  quote  Chrysostom,  Theodoret, 
Primasius,  and  Sedulius,  who  wrote  in  the  fifth  century,  much  in 
the  same  manner  with  those  heretofore  noticed.  The  passages 
quoted  are  comments  on  the  Epistles  to  Timothy  and  Titus,  in 
which  they  show,  wliat  is  obvious,  that  Presbyters  were  then 
called  Bishops  or  Overseers,  from  their  office  of  overseeing  tho 
flock.  But  that  tliey  had  no  idea  that  these  persons  possessed  what 
since  the  days  of  the  Apostles  has  been  called  the  Episcopal  power, 
and  what  was  then  called  the  Apostolical,  (or  what  Dr.  Miller's  de- 
cisive witness,  Jerome,  calls  the  Apostolical  rod,  266;  see  also  291,) 
is  evident  from  the  v.orks  of  Bishop  Taylor;  who  quotes  two  of 
these  very  persons,  Chrysostom  and  Primasius,  as  concurring,  with 
many  others  in  the  testimoriy,  that  Paul  wrote  the  first  Epistle  to 
Timothy  to  instruct  him  in  his  Episcopal  office,  and,  in  him,  all 
Bishops;  and  he  refers  to  their  comment  on  this  very  Epistle  to 
Timothy,  for  the  sentin:;cnt?  q'loted.     Theodoret,  he  quotes,  as  call- 


127 

ing  Timothy  "Bishop  of  the  Asiatics."  Gbrysostom  say^,  -Paut 
saith  in  his  Epistle  to  Timothy,  Fulfil  thy  ministry,  being  then  a 
Bishop;  for  that  he  was  a  Bishop  appears  by  Paul's  writing  thus 
unto  him,  Lay  hands  suddenly  on  no  man.  [Bowden  1,  39.)  It 
is  remarkable  that  these  passages  in  Chrysostom's  observations  on 
the  same  Epistle  should  not  have  attracted  Dr.  Miller's  attention. 
The  very  quotation  of  Dr.  Miller  from  Chrysostom,  is  entirely 
destructive  of  the  Presbyterian  doctrine.  For,  it  shows  the  Bishop 
had  the  power  of  ordination,  which  makes  him  the  source  of  all 
ministerial  authority,  as  all  antiquity  says  he  was. 

301.  Dr.  Miller  makes  a  very  strange  declaration  in  a  note  on 
the  last  sentence  of  his  quotation  from  Chrysostom.  The  quota- 
tion ends  thus:  "In  ordination  alone  they  have  gone  beyond  the 
Pre>liyters."  The  note  is  in  these  words:  "This  perfectly  agrees 
with  the  representation  of  Jerome,  (with  whom  Chrysostom  was 
nearly  contemporary)  who  says,  that  the  only  right  which  Bishops 
had  gained  over  Presbyters,  in  his  day,  was  that  of  ordination^ 
[Miller's  Letters  p.  191^  Italics  as  printed  in  his  book.] 

302.  Dr.  Miller  does  not  refer  to  any  passage  in  Jerome  for  this, 
and  from  the  manner  in  which  his  quotations  and  translations  are 
made,  it  cannot  be  admitted  by  any  one  as  Jerome's  declaration, 
without  further  authority.  This  is  a  matter  on  which  Jerome  is  en- 
tirely qualiiied  to  testify;  viz.  the  government  of  the  Church  in  his 
(lay.  But  it  is  not  credible  that  he  has  said  "  that  the  only  right 
which  Bishops  had  gained  over  Presbyters,  in  his  day,  was  that 
of  ordination,''''  when  we  recollect  how  he  complains  of  the  stateli- 
ness  and  pride  of  some  Bishops,  and  sometimes  wonders  they  do 
not  lireak  to  pieces  schismatic  Presbyters  with  their  ApostoUck  and 
iron  rod,  [260,]  See  also  some  other  of  his  expressions  in  preced- 
ing sections,  [154.]  It  is  difiicult  to  conceive,  when  we  read  such 
declarations,  as  this  of  Dr.  Miller  respecting  Jerome  and  Chrysos- 
tom, that  he  could  have  looked  into  the  Ecclesiastical  histories  of 
Eusebius,  Ruihuus,  Socrates,  Sozomen  and  Theodr.rct.  These 
works  all  written  about  that  time  or  a  little  before,  are  full  of  state- 
ments showing  the  diiibrencc  of  order  of  Presbyter  and  Bishop,  the 
necessity  of  a  second  ordination  on  making  a  Bishop  of  a  Presby- 
ter or  Deacon,  and  of  the  extraordinary  authority  of  the  Bishops. 
V'ou  do  not  indeed  find  these  things  asserted; because  nobody  thinks 
of  frequently  asserting  a  familiar  tritth,  what  every  body  knows. 
But  the   evidence  is  not  the  less  strong  for  that.     Thii=',  wo  read 


128 

dial  Nectarius  Bishop  of  Constantinople  being  dead,  John  a  Pres- 
byter of  Antioch,  was  chosen  in  his  place,  and  Theophilus,  Bishop 
of  Alexandria,  ordained  him  Bishop.  It  is  slated  that  he  was  or- 
dained Presbyter  by  Evagrius,  [Socrat,  Ecclesiast.  Lib.  vi,  cap.ii, 
iii,]  "  Meletius  being  dead  at  Constantinople,  where  he  had  gone 
to  ordain  Gregory/  Nazianzen,''''  &c.  [cap.  iii.]  "  It  happened  at  that 
time  that  the  Bishop  of  Ephesus  died,  on  which  account  a  necessity 
was  laid  on  John  (who  was  Bishop  of  Constantinople,  as  above 
mentioned,)  to  go  to  Ephesus  to  constitute  a  Bishop."  Arrived  there, 
he  found  considerable  contention  for  the  office,  and  settled  the  mat- 
ter by  constituting  his  Deacon  Heraclides,  Bishop,  when  both  par- 
ties laid  aside  their  contention,  [Ibid.  Lib.  vi,  cap.  xi.]  Nothing 
but  necessity  would  have  induced  these  men,  often  old,  to  make  a 
long  journey  to  ordain  a  Bishop:  they  must  go  because  the  Presby- 
ters could  not  ordain.  There  were  sixty  Presbyters  in  Constanti- 
nople, and  yet  Meletius,  Bishop  of  Antioch,  went  there  to  or- 
dain Gregory  Nazianzien  [as  above  stated;]  and  note,  when  this 
was  done,  the  matter  was  recorded  with  care  and  particularity  pro- 
portioned to  its  importance — [and  messengers  were  sent  to  the 
churches  even  in  distant  countries  to  give  the  information.]  Thus, 
"  Theophilus  ordains  John,  He  being  ordained  to  the  office  of 
Bishop,  was  placed  in  the  seat  on  the  26th  day  of  the  month  of 
February,  in  the  consulate  following  that  in  which  Ilonoi'ius  Em- 
peror of  Rome,  and  Eutychianus  at  Constantinople,  administered 
the  republic."     [Socrat.  Ec.  Lib.  vi,  cap.  ii.] 

303.  Dr.  Miller,  in  his  remarks  on  Eusebius's  History,  makes 
some  extraordinary  declarations.  He  says,  [p.  197,]  "  When  Euse- 
hius  gives  us  formal  catalogues  of  Bishops  in  succession,  from  the 
Apostles'  time  until  his  own,  he  himself  warns  us  against  laying  too 
much  stress  on  his  information ;  frankly  confessing,  '  that  he  was 
obliged  to  rely  much  on  tradition,  and  that  he  could  trace  no  foot- 
steps of  other  historians  going  before  him  only  in  a  few  narratives.'* 

304.  It  is  vhe  more  important  to  show  that  this  statement  is  not 
at  all  wiuit  Eusebius  says,  because  it  strikes  at  the  root  of  the 
Ciiristiau  Religion.  If  the  above  declaration  is  true,  300  years 
after  the  death  of  our  Saviour,  tbere  was  nothing  in  the  Christian 
system  which  we  could  depend  upon.  But  it  is  not  true.  There 
were  many  men  of  distinguished  learning  who  preceded  Eusebiurs, 
\vhose  works  are  yet  extant;  and  many  whose  works  are  not,  but 
tf  ere  then  in    iciii,  as  ww  kn^w  from  the  quotations  made  from 


lAi9 

ilioin  by  Eascbius.  There  yet  remain  the  Epistles  of  Cicmewt, 
Hennas,  Polycarp,  Ignatius,  Cyprian,  the  whole  folio  work  of  Ire- 
liseus  on  a  great  variety  of  subjects  and  doctrines,  and  likewise 
that  of  Tertullian,  and  of  Origcn,  6lc.  &l,c.  It  is  not  true;  and 
Eusebius  has  not  said  it. 

305.  Eusebius,  after  stating  his  purpose  of  writing  a  history  of 
the  Church,  and  professing  his  inability  to  do  it  justice,  {for  it  is 
hojoml  my  strength,  lie  says.)  proceeds  in  the  fourth  sentence  of  his 
v.ork  thus : 

"For  w^e  now  first  attempting  this  subject,  endeavour  to  enter 
upon  it  as  upon  a  deserted  and  unused  road;  and  although  we  pray 
God  to  be  to  us  a  leader  in  the  way,  and  that  the  power  of  Christ 
may  he  present  co-operating,  nevertheless  Ave  can  no  where  dis- 
cover the  bare  footsteps  of  those  who  may  have  entered  the  same 
Nvay  before  us,  except  only  on  some  small  occasions,  in  which 
some,  writing  of  their  own  times,  have  left  us  some  short  narra- 
tives, like  small  lights,  w  bile  they  sent  out  their  voices  from  afar, 
and  calling  from  above,  as  from  an  eminence,  they  teach  where  to 
go,  and  how  the  course  of  the  history  may  be  directed  without 
error  and  danger.  Collecting,  therefore,  whatever  we  shall  think 
will  aid  the  proposed  work,  which  is  here  and  there  related  by 
them,  and  plucking  as  flowers  from  the  meadows  of  reason,  the 
suitable  words  of  those  who  have  formerly  written,  we  shall  at- 
tempt to  reduce  them  into  one  body,  in  a  historical  narration,  hav- 
ing this  desire,  that  if  we  cannot  all  things,  we  may  nevertheless 
particularly  preserve  from  oblivion  the  successions  of  the  most 
illustrious  Apostles  of  our  Saviour,  in  those  Churches  which  are 
still  famous  and  renowned." 

306.  These  remarks  of  Eusebius  are  a  kind  of  preface  to  his 
whole  work.  lie  does  not  warn  us  against  laying  too  much  stress 
on  his  information.  On  the  contrary,  though  he  mentions  that 
none  had  preceded  him  in  writing  a  general  history  of  the  Church, 
and  that  he  has  no  other  aid  than  the  narratives  that  different  per- 
sons had  left  of  the  history  of  their  own  times,  he  represents  these 
as  lights  in  his  path,  and  them  as  persons  placed  on  an  eminence, 
and  showing  where  "the  course  of  his  history  may  be  directed 
without  error  and  danger." 

307.'  He  does  not  "  frankly  confess  -that  he  was  obliged  to  rely 
much  on  tradition."  He  does  not  even  mention  tradition  in  the 
whole  chapter,  which  is  very  remarkable;  because  the  ancient 
writers  frequently  used  the  word,  and  meant  by  it,  as  the  word  lite- 
rally signifies,  a  handing  down  by  the  Apostles — and  Paul  in  one 
of  his  Epistles  urges  those  to  whom  he  is  writing  to  pay  attention 

to  the  iradltien.    Eusebius  however  says  nothing  about  it. 

R 


130 

008.  Moreover  he  does  not  give  us  the  wai-ning,  nor  make  the 
Frank  confession  spoken  of  by  Dr.  Miller,  (but  npt  to  be  found  in 
Eusebius;)  ^^  when  giving  us  formal  catalogues  of  Bishops  in  Sue- 
cession.''''  On  the  contrary,  this  is  precisely  that  point  upon  which 
he  speaks  with  most  confidence  of  succeeding,  (305.) 

309.  After  giving  his  own  representation  of  Eusebius's  account 
of  these  lists,  Dr.  Miller  quotes  what  he  calls  "  another  confession" 
of  Eusebius,  "in  the  woi-ds  of  the  great  Milton."  Dr.  Miller  fre- 
quently introduces  decided  partizans  of  the  cause  he  is  advocating, 
with  the  epithet  of  "  the  great"  or  "  the  learned,"  to  give  weight 
to  what  he  advance?,  without  any  intimation  of  their  true  charac- 
ter, Milton  was  a  great  poet,  but  so  violent  a  partizan  among 
those  who  overturned  the  English  government  and  the  Episcopal 
Church  in  the  17th  century,  that  Cromwell  made  him  Latin  secre- 
tary both  to  himself  and  the  Parliament. 

310.  He  says,  "  Eusebius  the  ancientest  writer  of  Church  His- 
tory extant,  confesses  in  the  4th  chapter  of  his  3rd  book,  that  it 
was  no  easy  matter  to  tell  who  were  those  that  were  left  Bishops  of 
the  Churches  by  the  Apostles,  more  than  from  what  a  man  might 
gather  from  the  Acts  of  the  Apostles,  and  the  Ej)i&tles  of  St.  Paulf 
in  which  number  he  reckons  Timothy  for  Bishop  of  Ephcsus.  So 
as  may  plainly  appear,  that  this  tradition  of  Bishopping  Timothy 
over  Sphesus,  was  but  taken  for  granted  out  of  that  place  in  ^S^.. 
Paul,  which  was  only  an  entreating  him  to  tarry  at  Ephcsus,  to  do 
something  left  him  in  charge,"  &c.  (Milton  against  Prelatical 
Episcopacy,  p.  3 — quoted  by  Dr.  Miller  p.  1138.) 

311.  In  this  chapter,  which   Milton  quotes,  Eusebius  says; 

"  That  Paul,  preaching  to  the  Gentiles,  laid  the  foundation  of 
Churches  from  Jerusalem  round  about  to  Illyricum,  manifestly  ap- 
pears from  his  own  words  and  from  those  which  Luke  has  written 
in  the  Acts.  In  which  provinces  however,  Peter  preached  Christ 
to  those  who  were  of  the  Circumcision,  and  delivered  the  doctrine 
of  tho  New  Testament;  and  this  is  rendered  manifest  by  his  words, 
and  by  the  Epistle,  which  we  have  said  is  undoubtedly  his,  which 
he  wrote  to  the  Hebrews  scattered  through  Pontus,  Oalatia,  Cap- 
jiadocia,  and  Asia.  But  how  many  and  who  of  those,  as  sincere 
imitators,  may  have  been  esteemed  to  be  able  to  feed  the  Churches 
founded  by  the  Apostles,  may  not  be  easy  to  say,  except  so  far  as 
one  may  collect  them  from  the  words  of  Paul,  For  there  were 
innumerable  co-operators  with  him  and,  as  he  called  them,  fellow- 
soldiers,  of  whom  -many  have  obtained  an  indelible  remembrance 
from  him,  because  that  he  continually  bore  witness  respecting  them 
in  his  Epistles.     Luke,  likewise,  in  the  Acts  recounting  the  more 


\n 

•elebratcd  of  them,  mentions  them  by  name.  Timothy  indeed  is 
meiKioiied  (k  writteii  duwn)  as  having  tirsl  obtained  the  Bish- 
oprick  ot'  the  Ephesian  parish;  as  likewise  Titus  of  the  Cretan 
Churches,"  E  isebius  next  proceeds  to  speak  of  Luke  himself,  and 
then  says,  "Of  the  rest  of  the  followers  of  Paul,  Crescens  has  the 
testimony  of  the  Apostle  himself  ihat  he  was  sent  into  (Jaul.  Bui  Li- 
nus wh  )in  he  relates  in  his  second  Epistle  to  Timothy  to  have  been 
pres3at  with  him  at  Rome,  it  has  already  been  shown,  obtained  the 
Bishs'prick  of  the  Roman  Church,  the  first  after  Peter.  But  Cle- 
mens, who  was  appointed  third  Bishop  of  the  Roman  Church,  is 
proved  to  have  been  a  fellow-labourer  and  fellow-soldier  of  Paul  by 
his  testimony.  In  addition  to  these  things,  another  Dionysius, 
(one)  of  the  ancients,  and  pastor  of  the  parish*  of  the  CorinthianSj 
writes  that  Dionysias  the  Areopagite,  who,  Luke  writes  in  the  A:t3j 
first  believed  after  the  preaching  of  Paul  in  the  Areopagus  to 
the  Athenians,  was  the  first  Bishop  of  the  Church  of  the  Athe- 
nians. But  in  the  progress  of  the  narration,  we  shall  speak  in  its 
own  place  of  the  successors  of  the  Apostles,  in  the  time  in  which 
every  one  succeeded.  At  present  we  return  to  those  things  which 
follow  in  the  history." 

312.  The  question  here  is,  Who  are  those  intended  by  Eusebius 
in  the  passage  quoted?  viz.  in  the  words,  "But  how  many  and  who 
of  those,  as  si:icere  imitators,  may  have  been  esteemed  to  be  able 
to  feed  the  Churches  founded  by  the  Apostles,  may  not  be  easy  to 
«ay,  except  so  far  as  one  may  collect  from  the  words  of  Paul," 

313.  The  answer  may  be  seen  in  the  next  sentence:  "For  his 
«o-operators  were  innumerable,"  &c. 

314.  By  the  word  co-operators,  in  this  passage,  is  necessarily 
meant,  either  the  whole  number  of  those  Avho  co-operated  with 
Paul,  or  a  select  number  from  them,  who  were  esteemed  to  be  able 
to  feed  the  Churches. 

315.  The  whole  of  these  men,  however,  were  actually  engaged 
in  feeding  the  Churches;  Presbyters  as  well  as  Apostles,  (See 
this  distinction  between  Apostles  and  Presbyters  made  by  Luke 
and  by  the  Apostles  themselves,  four  times  in  one  chapter,  Acts 

*Note ;  the  word  parish  is  not  limited  in  Euscbiiis's  history  to  signify,  what  is 
now  commonly  undorstood  by  the  term,  the  charge  of  a  single  Presbyter.  Du- 
eebius  uses  the  word  in  speaking  of  cities  in  whicli  there  were  numbers  of 
Presbyters,-  Tlius,  in  book  iii,  chap,  xi,  he  speaks  of  the  parish  of  Jerusalem, 
where  there  were  many  thousands  of  Christians  and  many  Presbyters  even  in 
the  early  days  of  tiie  Gospel,  [Acts  xv,  6;  xxi,  20:]  in  book  iv,  chap,  xix,  ho 
speaks  of  tkeparish  of  Alexandria,  which  was  also  a  very  large  Church  at  the 
time  spoken  of,  in  the  latter  part  of  the  second  century:  and  in  book  vii,  chap, 
iii,  he  speaks  of  the  parish  of  Carthage  in  connexion  with  Cyprian's  name, 
•vhen  we  know  there  were  numerous  Presbyters  in  it,  from  his  Epistles.  fSee 
191  to  195.3 


132 

XV,  4,  6,  22,  and  23.)  Paul  when  leaving  the  Presb\  ters  of  Ephe- 
sus,  charged  them  to  feed  the  flock,  (Acts  xx,  28  to  30)  and  refers  to 
this  duty  of  their's  in  his  first  Epistle  to  Timothy  (v,  17)  at  the 
same  time  that  that  and  the  succeeding  verses,  as  well  as  the  whole 
tenov  of  the  Epistle,  show  that  they  were  subject  to  the  authority 
of  Timothy.  Many  passages  might  be  pointed  out,  in  which  Pres- 
bytei's  and  Deacons,  both,  preached  the  word,  which  is  the  obvi- 
ous meaning  of  feeding  the  Churches.  Compare  Acts  xx,  28  to  30 
with  I.  Tim.  i,  3  for  the  identity  of  these  expressions;  and  for  evi 
dence  that  Deacons  as  well  as  Presbyters  preached  the  word,  see 
note  to  section  209  and  section  265. 

31G.  As  therefore  the  whole  number  of  Paul's  co-operators  were 
engaged  in  feeding  the  Churches,  the  idea  that  Eusebius  was  speak- 
ing of  a  select  number  falls  to  the  ground ;  and  he  intended  by  the 
words  in  question,  that  it  would  not  be  an  easy  matter  to  say  how 
many  and  who  were  Paul's  co-operators,  for  they  were  innumera- 
ble. This  too,  is  obviously  a  more  natural  construction  of  the  sen-, 
tence,  than  that  it  would  not  be  an  easy  matter  to  say  who  were 
selected  from  the  whole  number  of  co-operators,  because  the  latter 
were  so  numerous.  There  is  no  connexion  between  the  number  of- 
one  and  that  of  the  other. 

317.  That  Eusebius  did  not  intend  what  Milton  says,  viz.  that  it 
was  no  easy  matter  to  tell  who  icere  those  that  icere  left  Bishops  of 
the  Churches  hy  the  Apostles,  is  obvious,  moreover,  from  two  other 
considerations, 

318.  Eusebius  uses  the  expression,  "  for  his  (Paul's)  co-operators 
were  innumerable,"  &c.  Therefore  his  remarks  respect  Paul's  co- 
operators,  and  all  that  follows  shows  it.  Every  person  named  is 
one  of  those  connected  with  Paul;  and  after  mentioning  several  of 
them,  he  says,  "  Of  the  rest  of  the  folloicers  of  Paul,  CresceoB 
has  the  testimony  of  the  Apostle  that  he  was  sent  to  Gaul,"  &l,c. 

319.  Secondly,  In  proceeding  to  give  an  account  of  "some  of 
the  most  celebrated"  of  the  followers  of  Paul,  he  mentions  among 
others  Luke  who  never  was  appointed  Bishop  over  any  Church, 
that  I  have  learnt:  and  likewise  Crcscens,  of  whom  the  same  may 
be  said. 

Eusebius,  therefore,  certainly  docs  not  speak,  in  this  passage,  of 
those  who  were  left  Bishops  of  the  Churches  by  the  iVpostles;  be- 
cause he  speaks  first,  of  PauVs  followers  particularly ;  and  secondly, 
®f  tkem  in  general,  some  of  v.hom  were  Bishops  and  some  not. 


133 

S2Q.  Riuch  less  did  Eusebius  mean  the  sucecissors  of  tlie  Apos- 
tles: for,  in  the  very  sentence  following  the  notice  of  the  last  of 
Paul's  followers  whom  he  mentions,  he  says,  "But  in  the  progress 
of  the  narration  we  shall  speak,  in  its  oum  jdaec,  (suo  loco)  of  the 
successors  of  the  Apostles,"  &c. 

321.  Huw,  indeed,  could  Eusebius  possibly  have  said  "  that  he 
was  obliged  to  rely  much  on  tradition"  (303)  respecting  the  succes- 
sors of  the  Apostles,  AA'hen  he  had  the  entire  list  of  Irenaeus,  con- 
tained in  his  works,  (130)  all  of  which  ho  had  an  opportunity  of 
reading  in  the  original  Greek,  as  well  as  the  list  of  Tei'tullian, 
(212;)  both  of  whom  .were  born  about  the  close  of  the  life  of  St. 
John,*  (107)  and  conversed  with  men  who  had  conversed  with  the 
Apostles;  both  of  whom  were  men  of  great  learning,  exalted  char- 
acter, great  zeal  for  the  purity  of  the  Churchy  and  highly  esteemed 
writers  against  heresies;!  both  of  whom  had  the  best  opportunities 
to  inform  themselves;  and  both  speak  in  the  most  confident  man- 
ner of  the  certainty  of  their  information,  challenging  the  heretical 
Churches  to  produce  the  series  of  their  Bishops  from  the  Apostles, 
as  the  Apostolical  Churches  were  prepared  to  do,  (130,  185.) 

322.  How  irrational,  indeed,  is  it  to  suppose  that  such  men  as 
Clement,  Irenjeus,  Tertullian,  Cyprian,  and  many  who  preceded 
them,  some  of  whom  were  men  of  high  rank  and  fortune  before 
their  conversion,  and  all  men  of  general  information  and  extensive 
acquaintance  with  men  and  things — how  absurd  to  suppose  that 
they  kept  no  account,  no  record  of  things  so  deeply  interesting  to 
them;  for  the  sake  of  which  they  sacrificed  immediately  their  fame, 
their  standing,  their  connexions,  their  wealth,  and  eventually,  al- 
most without  an  exception,  their  lives, 

323.  But  what  says  Eusebius  on  this  subject?      In  the  third 

chapter  of  his  third  book  he  writes  thus : 

"But  the  Epistle  of  Peter,  the  one  which  is  called  the  former, 
has  been  received  beyond  controversy.  This  the  ancient  Pres- 
byters formerly  used  in  their  writings  without  any  hesitation. — 

^  Irenosns speaking  of  John's  Revelation  says,  "Neither  indeed  was  it  seem 
a  long  time  since,  but  almost  in  our  day,  about  the  end  of  the  reign  of  Donii- 
tian."  "Neque  enim  ante  niultaim  temporis  visum  est,  sed  pane  sub  nostro 
sajculo,  ad  fineiii  Domitiani  imperii."     [Irenseus  contra  Hujreses  Lib.  v.  cap. 

XIX.] 

t  Eusebius  calls  Irenaeus  "  PrsGcipuus  Irena;us,"  the  excellent  Irenaeus,  and 
quotes  his  works  frequently.  He  speaks  highly  also  of  Tertullian  and  says  he 
is  a  witness  worthy  of  credit.  [Ec.  Hist.  Book  iv,  chap,  xxv ;  and  Book  t, 
chap,  v.] 


134 

That  however  which  is  called  the  latter,  we  do  not  learn  to  be  legiti- 
mate. And  yet,  because  it  appears  to  be  good  in  many  respects,  it 
has  been  often  used  with  the  other  Scriptures.  But  the  Acts,  which 
are  attributed  to  him,  and  the  Gospel  which  is  said  to  be  his,  and 
the  publication  inscribed  to  him  and  called  his  Revelation,  we 
know  no  where  among  the  Catholic  writings  handed  down  {tradita) 
so  far  as  that  neither  any  commentator  of  the  ancients,  nor  of  our 
time,  has  used  their  testimony.  But  in  the  progress  of  the  history, 
together  with  the  annotation  of  the  succession,  I  shall  receive  this 
reward  of  my  labour,  that  I  may  signify  who  (were)  ecclesiastical 
writers  in  their  day,  and  whtit  perverse  Scriptures  (or  writings) 
they  have  used,  and  what  Scriptures  may  be  legitimate  and  ac- 
knowledged by  every  one,  and  what  have  not  been  esteemed  among 
these  by  them." 

324.  On  this  passage  one  or  two  remarks  must  be  made. 

First,  It  is  obvious  from  the  whole  tenor  of  it,  that  there  were 
not  a  few  ancient  writings  and  ancient  commentators:  and  this 
likewise  appears  from  many  passages  of  the  history  of  Eusebius,  in 
Avhich  he  quotes  works  not  now  extant,  unless  buried  in  the  ancient 
libraries  in  the  Mahometan  countries,  once  the  chief  seat  of  the 
Christian  Religion.* 

It  may  be  also  observed  that  the  word  tradition  is  not  confined 
to  the  handing  down  by  oral  communication;  for  Eusebius  speakp 
here  of  scripta  tradita,  writings  handed  down.  The  same  is  shown 
by  what  he  says  of  Hegesippus.  "  Among  these  Hegesippus  is 
known,  many  of  whose  sayings  we  have  already  used,  that  from 
his  tradition  (ex  illius  traditione)  we  might  adduce  some  contempo- 
ary  with  the  Apostles.  He  therefore  having  written  in  five  com- 
mentaries the  true  tradition  of  the  Apostolic  doctrine  in  a  very  sim- 
ple historical  composition,  signifies  in  what  time  it  was  made 
known,  and  writes  in  the  following  manner,  of  those  feigned  ones 
which  in  ancient  (or  primitive)  times  appeared."  (Euseb.  Ec.  Hist. 
Lib.  iv,  cap.  viii.) 

825.  Secondly,  It  may  be  remarked  that  Eusebius  derives  the 
"evidence  of  the  authenticity  of  the  difiereiit  books  of  the  New 
Testament,  and  that  of  the   Succession  of  the  Bishops  from  the 

*  Eusebius  mentions  a  lumibcr  of  writers  in  a  single  passage.  "But in  those 
times  fiourislied  in  the  Clinrch,  Hegesippus  whom  we  have  known  from  the 
ancients  :  and  Dionysius  Bishop  of  Coiiiilli,  and  another,  Pinytus  by  name,  a 
Cretan  Bishop,  and  Pliiiip  also,  and  Apolinarius,  and  Meliton,  and  Musanus, 
and  ATodestus,  and  the  excellent  Ireuajus,  whose  right  opinion  of  the  Apos- 
toPical  docti-ine  and  the  sound  faith  has  come  even  unto  us,  in  (their)  writings.' 
(Ec.  Flist.  Lib.  iv,  cap.  xxi.)  He  had  also  the  voluminous  writings  of  the 
most  learned  Origen,  and  of  very  many  others,  whose  names  are  continually  re- 
curring hi  his  history. 


185 

same  source,  precisely :  and  better  he  could  not  have,  in  the  natur© 
of  things.  All  who  live  after  the  time  in  which  the  Gospd  was 
first  published,  must  depend  on  the  testimony  of  those  who  then 
lived  and  saw  what  passed  or  heard  the  testimony  of  those  who 
did.  This  is. what  E'lsebius  rests  the  credit  of  the  Scriptures  upon, 
the  writings  of  the  ancients,  the  comvientators  of  ancient  times:  note, 
that  he  himself  was  born  about  the  year  264  and  died  in  338,  only 
about  200  years  after  these  whom  he  calls  ancients. 

32(>.  Neither  is  it  true  that  Eusebius  merely  gives  us  formal  cat- 
alogues of  Bishops  from  the  Apostles  down  to  his  time,  He  men- 
tions them,  as  he  promised  he  would,  each  in  the  time  in  which  he 
succeeded,  (311.)  The  following  is  a  specimen  of  his  manner]  of 
ppeaking  of  the  successors  of  the  Apostles  in  the  government  of  the 
different  Churches.  It  is  taken  from  the  first  chapter  of  his  second 
book:  ''Of  the  distribution  of  the  Apostles  after  the  ascension  of 
Christ;'^  the  first  book  being  occupied  with  transactions  during  his 
life,  ^t  is  the  very  first  case  mentioned.  The  passage  is  as  fol- 
lows: "This  James,  whom  the  ancients,  on  account  of  the  pre- 
eminence of  his  virtue,  called  by  the  surname  Just,  first  obtained, 
they  write,  the  Episcopal  seat  of  the  Church  at  Jerusalem.  Cle- 
ment asserts  this  in  the  sixth  book  of  his  Delineations  (or  Informa* 
lions,)  writing  thus:  For,  Peter,  he  says,  and  James  and  John,  after 
the  ascension  of  the  Saviour,  although  verily  they  were  preferred 
before  others  by  the  Lord  himself,  nevertheless  did  not  claim  this 
glory  for  themselves,  but  appointed  James  the  Just  Bishop  of  the 
Jews."* 

327.  Moreover  when,  after  mentioning  one  by  one,  the  Bishops 
of  several  Churches,  as  of  that  of  Rome,  of  Alexandria,  &c.  with 

(he  year  in  which  they  obfained  the  Episcopate,-: when  he  gives 

a  catalogue  of  the  Roman  Bishops,  it  is  taken  from  "  the  excellent 
IreniEus,"  as  he  calls  him,  after  noticing  his  succession  to  the  Epis- 
copate of  Lyons,  on  the  martyrdom  of  Pothinus.  It  is  taken  from 
the  same  chapter  which  has  already  been  cited  in  speaking  of  Ire- 
na;us''s  testimony  (130)  and  there  is  not  one  syllable  of  observation 

*  "  Hunc  JacobuHi,  quem  et  Justum  cognomento  veteres  propter  virtutia 
prafti'ogativam  vocarunt,  primum  episcopalem  PlieiosolymilanjE  ecclesiac  (sedem 
sortituiTi  esse  scril)unt.  Ciemons  hoc  in  sexto  Hypotyposeon  libro  sicscrilien* 
asr-erit :  Petrus  eiiim,  inquit,  et  Jacobus  et  Joannes  post  assuinptioueni  Serva- 
toris,  qnamvis  ab  ipso  qiKKjuo  domino  aliis  essent  j)ra;lati,  j;loi-iam  tamcn  banc 
sibi  ipsis  non  vindicarunt,  sed  Jacobuin  Justum  Ilierosolymorurn  cpiscopura 
constilueiunt."     (Euscb.  Ecekc.  Hist.  Lib.  Ji.  cap.  i.) 


136 

given  with  it  calculated  ill  the  slightest  degree  to  detract  froni  ii* 
perfect  credibility.     (Ec.  Hist.  B.  v.  chap,  vi,) 

328.  It  may  be  remarked  that  there  is,  in  the  passage  given 
above  from  Eusebius,  (323)  clear  proof  of  the  utter  fallacy  of  that 
argument  which  is  the  main  prop  of  the  doctrine  of  the  validity  of 
ordination  by  Presbyters:  viz.  that  every  man  who  occasionally 
uses  the  word  Presbyter,  as  a  general  term  to  include  the  Bishop 
as  well  as  the  ordinary  Presbyters,  evinces  thereby  his  belief  that 
there  is  ho  difference  of  order  between  them.  Eusebius  in  this  pas- 
sage uses  the  word  to  signify  the  ancient  Church  writers  and  com- 
mentators without  distinction:  and  yet  in  the  21st. chapter  of  his 
4t]i  book  he  speaks  of  nine  writers,  two  of  whom  he  expressly  calls 
.Bishops,  and  a  third,  Irenseus  we  know  was  likewise  a  Bishop, 

(324.)  Dr.  Miller  might,  therefore,  have  brought  forward  E  isebius 
as  favouring  his  doctrine  with  the  same  propriety  that  he  has  done 
so  with  many  others.  But  although  he  has  not,  on  this  ground, 
claimed  Eusebius  as  "also  in  his  favour,"  he  has  said  that  "he 
has  never  met  with  a  syllable  in  Eusebius"  to  "inform  us  what 
kind  of  difference  there  was  between  the  Bishops  and  Presbyters  of 
his  day,"  or  "  that  the  former  was  a  different  order  from  the  latter:'* 
and  he  asserts  that,  "All  that  can  be  gathered  from  him  is,  that 
there  were  persons  called  Bishops  in  the  days  of  the  Apostles;  that 
tiiere  had  been  a  succession  of  Bishops  in  the  Church  from  the 
Ariostles  to  the  fourth  century,  when  he  lived ;  and  that  in  his  day, 
there  was  a  distinction  between  Bishops  and  other  Presbyters. — • 
(Miller's  Letters  p.  190,  Italics  as  in  his  book.)  How  far  Dr.  Mil- 
ler is  authorized  to  say  these  things,  the  reader  may  judge  from  the 
following  passages  from  Eusebius. 

329.  Having  said  a  great  deal  about  the  inhuman  persecutioa 
"and  imspeakable  sufferings  of  the  Christians  of  Lyons,  &c.,  Euse- 
bius says,  "  But  the  same  martyrs  likewise  recommended  Irenseus, 
then  a  Freshyter  of  the  Church  of  Lyons,  to  the  before  mentiont^d 
Bishop  of  Rome,  having  given  him  strong  commGndafion,  as  their 
words  running  in  this  manner,  declare,"  &C.  He  is  also  called  a 
Presbyter  in  the  letter.     [Ec.  Hist.  Book  v,-  chap,  iy.] 

330.  In  the  next  chapter  he  says:  "When  Pothinus,  then  ninety 
vcars  of  a'>o,  was  finished  together  with  the  rest  of  the  martyrs  of 
Gaul,  IrcnfEUS  succeeded  in  the  BishopricJc  of  the  Parish  of  Lyons, 
which  Pothinus  had  ruled."  This  v/as  in  the  latter  half  of  the  2nd 
GCn'urv. 


831.  "But  Serapion  belnw  dead,  Asclepiades  received  the  Bish" 
oprick  of  the  Church  at  Antioch,  who  had  persevered  in  confessing 
(Christ)  in  a  time  of  persecution.  Alexander  (who  was  Bishop 
of  Jerusalem)  writing  to  the  people  of  Aniioch,  makes  mention  of 
his  ordination  after  this  manner,"  &c,  "  But  these  letters  I  send 
you,  my  masters  and  brethren,  by  the  blessed  Presbyter  Clement," 
&c.     (Ec.  Hist.  B.  vi,  chapv  xi.) 

332.  "  But  that  was  the  tenth  year  of  the  abovementioned  reign, 
in  which  Origen  going  to  Cajsarea,  having  left  Alexandria,  deliv- 
■ered  the  office  of  catechizing  there  to  Heraclas,  But  a  little  after- 
wards indeed  Demetrius  Bishop  of  the  Church  of  Alexandria  dies, 
when  he  had  continued  forty  three  entire  years  in  the  office.  But 
Heraclas  succeeded  him."     (lb.  chap,  xxvi.) 

333.  "  In  those  times,  the  necessity  of  Ecclesiastical  affairs  re- 
quiring it,  Origen  being  Sent  to  Greece  received  in  Cgesarea  of 
Palestine  the  grade  of  Presbyter  {gradum  Preshyterii)  from  th« 
Bishops  of  that  place."     (lb.  chap,  xxiii.) 

In  another  chapter  the  same  thing  is  related  more  fully,  and  it  13 
stated  that  this  was  done  by  the  Bishop  of  Csesarea  and  the  Bishop  of 
Jerusalem.  Origen  was  at  that  time  engaged  in  catechizing,  in  the 
Church  of  Alexandria,  to  which  he  belonged,  an  employment  con- 
ferred on  him  by  Demetrius  his  Bishop,  who  took  great  offence  at 
those  Bishops  for  having  interfered  with  his  Church  and  promoted 
one  who  was  under  his  government,  without  his  knowledge.  (Sam« 
B.  chap,  viii.) 

"And  at  Alexandria,  when  Heraclas  took  upon  him  the  eccle- 
siastical office  after  Demetrius,  Dionysius  succeeded  him  in  the 
school  of  instruction,  (in  catechizing,  see  above)  who  was  himself 
one  of  ihe   scholars  (or  disciples)  of  Origen."     (lb.  chap,  xxix.) 

"  But  that  was  the  third  year  of  the  reign  of  Philip,  in  which 
Dionysius  succeeded  Heraclas,  (he)  having  executed  the  ecclesias- 
tical office  for  sixteen  years."     (lb.  chap,  xxxv.) 

334.  "  His  f  )iuth  epistle  concerning  baptism  was  written  to  Dio- 
nysius the  Roman,  then  indeed  bearing  the  office  of  Presbyter,  but 
a  little  afterwards  having  likewise  obtained  the  Episcopate,"  &c. 
(Ec.  Hist.  B,  vii,  chap,  vii.) 

This  v/as  written  by  Dionysius,  Bishop  of  Alexandria.  In  his 
account  of  the  treatment  he  and  others  mot  with  during  the  perse- 
cution in  his  time,  he  says : 

"  I  went  to  iEmilianus  (the  Prsefect  of  Egypt)  not  alone;  but  my 
Presbyter  Maximus,  and  the  Deacons  Faustus,  Eusebius,  and  Chae- 
renion  accompanied  me;  and  likewise  one  of  the  Roman  brethren 
who  were  then  here  (in  Alexandria)  went  with  us."  And  again, 
"  But  in  the  city  (to  which  he  was  exiled,  in  Libya,)  were  conceal- 
ed brethren  privately  visiting  (us);  of  the  Presbyters,  Maximus, 
Dioscorus,  Demetrius,  and  Lucius;  (for  they  who  may  be  consid- 

S 


1S8 

(Bred  more  illustrious  in  the  world,  Faustinus  and  Aquila,  wandered 
about  in  Egypt:)  but  of  the  Deacons,  besides  those  who  perished 
by  disease,  there  were  remaining  Faustus,  Eusebius,  Chffiremon." 
"But  it  must  be  known  that  this  ELisebius,  whom  he  says  v.'as  a 
Deacon,  a  little  afterwards  was  appointed  Bishop  of  Laodicea  of 
Syria :  but  Maximus,  who  he  says  was  a  Presbyter,  received  the 
ministry  of  the  Alexandrian  Brethren  after  Dionysius  himself,  but 
Faustus,  who  then  stood  firm  with  him  in  confession,  was  preserved 
even  until  this  persecution  of  our  time,  now  an  old  man  and  full  of 
days,  was  made  an  end  of  among  us,  in  martyrdom  by  beheading.* 
(E  '.  Hist.  B.  vii.  chap,  xi.) 

335.  An  accusation  having  been  brought  against  Narcissus 
Bishop  of  Jerusalem,  although  nobody  in  the  Church  believed  it, 
he  retired  and  spent  many  years  in  solitude,  "After  his  departure, 
when  it  was  entirely  unknown  where  he  lived,  the  Presidents  of 
the  neighbouring  Churches  ordained  another  Bishop,"  (Ec.  Hist. 
B.  vi,  chap.  X.) 

33'j.  "  But  Timpeus  presided  over  the  Episcopate  of  Antioch 
after  Domnus,  whnn  Cyrillus  succeeded  in  our  time;  under  whom 
we  knew  Dorotheus  then  a  Presbyter  of  the  Church  of  Antioch^^- 
an  accomplished  m.an,     (Ibid,  B.  vii,  chap,  xxxii.) 

Speaking  of  Anatolius  Bishop  of  Laodicea,  Eusebius  saysr 

"  The  )tecnus.  Bishop  of  Csesarea  Palestine  first  laid  hands  on  him 

for  the  Episcopate,"  &C.  ^ "But  Agapius  succeeded  Theotecnus 

af'er  he  had  most  carefully  executed  the  office  of  Bishop  of  Caesa- 
refi  Palestine,  whom  ice  know  likewise  to  have  laboured  much,  and 
to  have  presided  over  the  people  with  most  sincere  watchfulness, 
and  to  have  taken  care  of  all  with  a  bountiful  hand,  especially  of 
the  poor.  In  his  time  7ce  knew  Pamphilus,  a  most  learned  man,  and 
in  his  life  a  true  Philosopher,  who  bore  the  office  of  Presbyter  of 
that  Ch;irch,  who,  if  we  were  to  say    what  he  was  and  whence 

sprang,  would   require  no  small  discourse." "  He  was  indeed 

at  ihat  time  most  famous.  But  of  those  whom  we  have  known  most 
excellent  am  )ngst  us,  among  the  Alexandrine  Presbyters  was  Pie- 
rius,  amono'  the  Bishops  Meletius  of  Pontus."  "And  at  Al- 
exandria Theonas  succeeded  Maximus,  who  was  Bishop  eighteen 
years  after  Dionysius,  under  whom  at  Alexandria,  Achillas  bore 
the  office  of  Presbyter  together  with  Pierius."     (Ibid.) 

337,  One  more  very  striking  passage  on  several  accounts  fol- 
lows; which  is  taken  from  the  third  book  of  Eusebius's  life  of  the 
Enperor  Constantine.  To  settle  the  dispute  about  the  feast  of 
Easter,  which  had  divided  the  Church  into  two  great  parties  foi* 
above  a  century,  Constantine  (that  truly  most  excellent  and  admi- 
rable Emperor,  as  he  is  called  by  the  Swiss  Reformer  Wolfgangus 
Musculus,  v.'ho  translated  Eusebius^s  history  into  Latin)  called  the 
Nicene  Council;  in  his  account  of  which  Eusebius  writes  in  th» 
following;  manner: 


^  Therefore  as  if  about  to  lead  the  troop  of  God  upon  an  expe^ 
tlition,  he  collected  an  (Ecumenical  (youncil,  and  culled  togesher 
the  Bishops  by  honorary  letters,  that  they  might  hasten  together 
fi'omall  sides.  This  was  not  a  simple  and  inciiicacious  edici,  out 
the  desire  of  the  Emperor  co-operated  likewise  with  it  in  reality, 
who  abundantly  supplied  to  some  the  convenience  of  a  public  jour- 
ney, to  others  the  service  of  horses.  A  city  was  also  appointed, 
convenient  for  a  Synod,  which,  situated  in  Bithynia,  is  called  b\  a 
name  taken  from  the  Nicgean  victory.  When,  therefore,  tliis  eoict 
had  reached  every  one,  in  a  little  time  all,  as  from  some  close  pris- 
on, assembled  with  all  eagei'uess  of  mind.  For  a  certain  hope  of 
good,  and  the  communication  of  peace  and  of  the  strange  miracle; 
videlicet,  the  favourable  regard  ot  so  great  an  Emperor,  drew  them. 
All,  therefore,  having  assembled,  now  the  work  of  God,  which  was 
done,  was  perceived,  for,  they  v.ho  were  very  far  distant  from 
one  another  not  only  in  mind,  but  in  body,  and  country,  and  place, 
and  nation,  were  collected  together,  and  one  city  received  all,  like 
a  crown  of  priests,  made  of  pleasant  flowers.  The  heads  of  all  th» 
Churches  through  all  Europe,  Libya,  and'Asia,  and  of  the  ministers 
of  God  [ininistrorumque  Dei  capita)  were  guthered  into  one.  Then 
the  house  of  oratory,  as  if  divinely  enlarged,  received  within  ii  at 
once  Syrians,  Cilicians,  Phoenicians,  Ajabs,  Palestines,  besides 
likewise  Thebans,  Libyans,  and  those  who  had  come  from  Mesopo- 
tamia.  There  was  present  likewise  in  that  Synod  a  Bishop  fruiu 
Persia,  nor  was  Scythia  wanting  in  this  assembly.  And  Pontua 
and  Galatia,  and  Pamphylia,  and  Cappadocia,  and  Asia,  and 
Phrygia,  sent  what  choice  ones  they  had.  But  likewise  Thracians, 
and  Macedonians,  and  Acha^ans,  and  Epirots,  and  those  who  were 
even  farther  off  than  these,  met  together.  And  of  the  many  sitting- 
together,  there  was  one  greatly  celebrated  Bishop  from  Spain.  B^A 
the  Bishop  of  the  Roman  city  was  absent,  on  account  of  old  age,  hut 
his  Presbyters  being  present  supplied  his  place.  Such  a  crown  the 
Emperor  Constantine  alone,  from  the  year  of  peace,  has  bound  to 
getherfor  Christ,  and  made  a  worthy  (or  suitable)  return  of  thanks  to 
his  Saviour  for  victory  over  opponents  and  enemies,  and  appointed 
for  us  this  image  of  the  Apostolical  Company.  F<n'  the  Scripture 
teaches  that  in  their  times  pious  men  had  assembled  from  every  na- 
tion which  is  under  heaven,  among  whom  were  Parthians,  Modes, 
Elamites,  dwellers  in  Mesopotamia,  Judaea,  Cnppadocia,  Pontus,  A- 
fcia,  Phrygia,  Pamphylia,  Egypt,  and  the  parts  of  Libya  about  Cyrene, 
and  strangers  of  Rome,  Jews  and  Proselytes,  Cretes  and  Arabians. 
But  in  this  present  assembly  there  was  a  multitude  of  Bishops,  ex- 
ceeding the  number  250;  but  the  number  of  Presbyters  and  Dea- 
cons adhering  to  ther.i  (or  their  adherents)  and  of  acolyths  and  very 
many  others,  could  not  indeed  be  found  out." 

338.  A  comparison  of  these  passages  with  Dr.  Miller's  assertions 
renders  it  evident  at  once  tliat  the  former  are  directly  opposed  to 
the  latter. 

339.  In  making  the  comparison,  a  clear  idea  of  the  question  in 
debate  should  be  kept  in  view^ 


14» 

The  Presbyterian  doctrine  is,  that  there  is  but  one  order  of  min- 
isters in  the  Church,  and  that  Bishops  and  Presbyters  are  the 
same — and  constitute  that  one  order. 

The  Episcopalian  doctrine  is,  that  there  are  three  orders  of  min- 
isters, Bishops,  Presbyters,  and  Deacons;  the  Bishop  having  au- 
thority over  the  others,  who  receive  their  ministerial  authoniy 
from  him. 

340.  In  the  passages  just  recited  from  Eiisebius,  who  is  quoted 
by  Dr.  Miller  as  above  mentioned,  (303,  309  10,  328)  the  inferi- 
ority of  the  Presbyter  is  plainly  shown. 

341.  There  is  but  one  Bishop  in  a  Church,  [n  the  many  hun- 
dred instances  which  Eusebius  relates  of  Bishops  being  ordained  to 
office,  there  is  no  case  in  which  it  is  not  obvious  that  he  v/as  the 
only  Bishop  in  that  Church,  (330,331,332,  333  to  336;)  exceptonly 
in  one,  in  which  the  Bishop  being  more  than  150  years  of  age  took 
\o  himself  an  adjunct  to  assist  him.     (Ec.  Hist,  B.  vi,  chap.  x.  xi.) 

342.  The  Presbyters  were  numerous  in  proportion  tu  the  size  of 
the  Church:  (329  compared  with  151,  334,  336,  337.) 

343.  There  was  a  plain  and  marked  distinction  between  them 
continually  made:  (329  compared  with  330,331,333,334,  336, 
337.) 

344.  The  Bishops  administered  the  government  of  the  Church : 
(330,  332,  333, 336.) 

345.  The  Bishops  were  superior  to  the  Presbyters,  (330,331, 333, 
334;)  and  had  control  over  them,  (333.)  The  Bishops  are  called 
the  heads  of  the  ministers  of  God,  as  well  as  of  the  Churches :  (337.) 
The  Presbyters  and  Deacons  are  called  their  adherents:  (337.) 
The  Presbyters  had  no  seat  in  Councils  as  principals,  but  might  sit 
as  representatives  of  their  Bishop :  for,  the  Bishop  of  Rome,  being 
unable  through  age  to  attend  the  Council  of  Nice,  was  represented 
by  his  Presbyters :  (337.) 

346.  There  was  an  ordination  to  the  office  of  Presbyter,  which 
indeed  need  not  be  proved :  (333.) 

347.  There  was  an  ordination  to  the  office  of  Bishop:  (331,  335, 
336.) 

348.  Bishops  ordained  both  Presbyters  and  Bishops:  []333,  335, 
336.] 

349.  There  is  not  a  syllable  of  ordination  performed  by  Presby- 
ters, in  Eusebius  nor  in  any  other  author  consulted  as  far  as  I  have 
been  able  to  discover  up  to  his  timej  and  there  is  no  case  I  believej 


141 

even  alleged  by  our  opponents.  See  also  on  these  several  points, 
[341  to  349]  the  following  sections,  130,  153,  154,  183,  185,  191  to 
195,  201,  202,  203,  205,  20C,  209,  241,  242,  247,  &c.,  252,  282, 
and  all  the  passages  in  Italics  in  the  Epistles  of  Ignatius. 

350.  Eusebius  mentions  the  succession  to  the  Episcopate,  in  the 
diiierent  Churches  of  Europe,  Asia,  and  Africa,  of  a  very  great 
number  of  persons;  together  with  an  infinite  variety  of  circum- 
stances, transactions,  controversies;  and  yet  there  is  not  a  single 
expression  at  variance  with  what  is  stated  above,  [341  to  349]  as 
far  as  I  have  seen ;  and  I  have  looked  through  most  of  the  books, 
by  the  index,  in  order  to  discover  passages  in  which  these  subjects 
are  mentioned. 

351.  Unquestionably,  then,  there  is  complete  evidence  that  the 
government  of  the  Church  was  Episcopal  in  the  time  of  the  Coun- 
cil of  Nice,  viz.  in  the  year  325.  And  if  we  inquire  when  it  was 
otherwise,  the  answer  must  be,  never. 

352.  Was  it  otherwise  in  the  time  of  Cyprian?  No.  For  al- 
though he  was  in  the  habit  of  consulting  his  Presbyters  on  all  im- 
portant occasions,  it  was  because  he  thought  proper  to  do  so. — . 
"Statui  apud  me,"  &.c.  according  to  Bishop  Taylor,  [vol.vii,  p. 
225.3  "/  have  resolved  with  myself'*  to  consult  you,  were  his 
words.  And  notwithstanding  this  resolution,  [which  the  very 
words  show  was  a  matter  in  which  he  might  do  as  he  pleased,] 
when,  in  hisabsence,  his  Presbyters  received  those  who  had  lapsed 
in  the  persecution,  on  what  he  considered  insufficient  evidence  of 
their  repentance,  and  without  consulting  him,  he  reversed  their 
decision,  put  out  of  the  Church  those  whom  the  Presbyters  had 
received,  and  told  them  when  he  should  retui*n  that  they  should 
have  a  fair  hearing  before  him.  See  sections  153,  188,  191  to 
195,  200  to  203,  241,  242,  252,  all  of  which  relate  to  his  time. 

The  government  of  the  Church  was,  therefore,  certainly  Episco  • 
pal  in  the  time  of  Cyprian,  viz,  about  the  year  250. 

353.  Was  it  otherwise  in  the  time  of  Origen?  This  great  and 
most  learned  man,  whose  lectures  were  attended  even  by  the 
Heathen  Philosophers,  lived  four  years  after  Cyprian  became  Bish- 
op of  Carthage  and  Dionysius  Bishop  of  Alexandria.  That  the 
government  of  the  Church  under  Cyprian  and  Dionysius  was  Epis- 
copal, we  have  already  seen,  [334,  352.]  Dionysius  succeeded 
Heraclas,  first  as  Principal  of  the  Catechetic  School  at  Alexandria, 
and,  at  his  death,  as  Bishop.    Heraclas  succeeded  Demetrius  in  the 


14J8 

^ishoprick.  Origen  was  under  all  three  of  these  Bishops  in  sucr 
cession.  The  first  had  appointed  him,  when  he  was  very  young, 
Principal  of  the  Catechetic  School.  While  absent  on  some  occa- 
sion from  Alexandria,  two  Bishops  ordained  him  Presbyter,  at 
which  interference  Avith  those  under  his  authority,  Demetrius  took 
great  offence :  [333.3  These  Bishops  were  so  much  pleased  with 
Origen,  that  they  caused  him  to  preach  and  explain  the  Scriptures 
when  they  were  present,  choosing  rather  to  hear  him  than  to  preach 
themselves.  Hearing  of  this,  Demetrius  issued  an  order  to  him  to 
return  to  Alexandria,  and  he  obeyed.  [Cave's  Lives  vol.  2.  p.  396.1 
These  things  show  that  Demetrius  exercised  the  same  authority  that 
Dionysius  and  Cyprian  had  done,  [352  ;J  and  that  the  government 
of  the  Church  was  the  same  in  the  youth  as  in  the  old  age  of  Ori- 
gen. Demetrius  was  made  Bishop  of  Alexandria  in  the  10th  year 
of  the  Emperor  Commodus;  [Euseb.  Ec.Hist.  B.  v.  chap,  xxii]  viz. 
in  the  year  190,  in  the  time  of  Irenseus  and  Tertullian. 

354.  But  what  do  they  say?  Irenseus  writes  that  the  Roman 
Bishops  succeeded  one  by  one  in  the  government,  one  Bishop  only 
at  a  time  being  in  the  Church  in  this  immense  capital  of  the  civil- 
ized world ;  that  Paul  and  Peter  themselves  delivered  the  govern- 
ment of  the  Church  to  Linus  the  first  of  the  series;  and  that  this  is 
given  as  an  example  of  what  took  place  in  every  Church  it^hich  was 
in  all  respects  faifhfvl,  the  Apostles  having  appointed  Bishops  in 
all  the  Churches:  [130.]  Tertullian's  testimony  agrees  entirely 
with  this;  [185]  and  the  testimony  of  both  is  confirmed  by  Euse- 
bius's  very  particular  mention  of  the  accession  of  the  successive 
Bishops  to  the  Episcopate,  in  a  number  of  the  principal  Churches, 
as  Rome,  Alexandria,  Jerusalem,  Antioch,  Ephesus,  with  the  time, 
and  circumstances  in  very  many  instances;  drawn  from  the  records 
of  the  different  Churches,  consisting  of  controversial  writings  be- 
tween Christians  and  Heretics,  Christians  and  Heathens,  and  dif- 
ferent parties  of  Christians;  and  of  numberless  Epistles  of  all  the 
principal  men  in  the  Church  in  every  part  of  Christeudom,  from 
the  beginning;  of  all  which  Eusebius  cites  an  immense  number, 
and  quotes  books  now  lost. 

355.  Irena5us  was  born  in  97,  and  Polycarp  suffered  martyrdom 
in  148;  so  that  the  former  was  full  fifty  j^ears  of  age  when  the  lat 
ter  was  put  to  death.  Irenaeus  says  that  he  had  seen  Polycarp,  ti-ho 
was  not  only  taught  by  the  Apostles  and  conversed  with  many  of  those 
U'ho  had  seen  our  Lord,  hut  was  lilcexclse  appointed  by  the  ApQstUp 


14S 

'Bishop  in  that  Church  xohich  is  at  Smyrna  in  Asia,  {[180.  j  He  rtb*- 
tions  his  most  glorious  martyrdom,  and  his  "most  excellent  Epis- 
tle" to  the  Philippians,  still  extant,  " from  which,"  he  says,  "they 
who  wish  and  have  regard  ll^r  their  own  salvation,  can  learn  th» 
characier  of  his  faith  and  the  doctrine  of  the  Truth,"  [[130.]  In 
this  Epistle  Polycarp  speaks  in  the  strongest  terms  of  the  Epistles 
of  Ignatius,  all  of  which  it  may  be  observed,  are  mentioned  by 
Eusebius  by  name,  except  that  to  the  Romans,  and  from  that  one 
he  has  a  passage  quoted ;  [Ec.  Hist.  13,  iii.  chap,  xxxvi.]  Polycarp, 
in  his  Epistle  to  the  Philippians,  mentioned  by  Irenffius,  says  of  the 
Epistles  of  Ignatius,  they  "  are  subjoined  to  this  Epistle,  by  which 
you  may  be  greatly  profited;  for  they  treat  of  faith  and  patience, 
and  of  all  things  that  pertain  to  edification  in  the  Lord  Jesus." 
([12G,J  These  strong  expressions  of  high  regard  and  esteem,  bind 
these  ancient  servants  of  God  so  entirely  together,  that  it  is  impos 
sible  to  separate  them  and  their  testimony  as  to  the  matter  of  fact, 
the  form  of  government  of  the  Church  in  their  day. 

356.  The  public  life  of  the  three  embrace  the  whole  period  from 
the  time  of  Paul  and  Peter  until  the  close  of  the  second  century. 
Polycarp  and  Ignatius,  both  acquainted  with  the  Apostles,*  [HT, 
125,  130]  were  contemporary  from  their  day  until  the  martyrdom 
of  the  latter  in  the  very  beginning  of  the  second  century,  about  a 
dozen  years  after  the  death  of  St.  John.  Polycarp  and  Irenseua 
were  contemporary  from  that  time  until  the  martyrdom  of  the  lat- 
ter in  1  IS;  and  Irenfeus  continued  until  the  end  of  the  second  cen- 
tury, indeed  until  202. 

Ircnaeus  speaking  of  Polycarp  in  the  strongest  terms  of  appro- 
bation, and  specifying  a  particular  Epistle  of  his,  in  which  Igna- 
tius's  Epistles  are  as  strongly  commended,  adds  his  testimony  to 
that  of  Polycarp  in  fiivour  of  the  Epistles  of  Ignatius.  The  latter, 
therefore,  give  us  a  just  representation  of  the  government  of  the 
Church  throughout  the  whole  period,  from  the  days  of  the  Apostles 
to  the  end  of  the  second  century. 

357.  What  is  the  period  fixed  upon  by  those  who  assert  that  there 

'  EuseMus  quotes  a  passage  from  Ignatius's  Epistle  to  the  Sinyrneans  iu 
wliich  he  says  he  saw  our  Saviour:  "Ego  vcro  etiutn  post  resurrectionem 
eiiiii  ill  oarne  cognori,"  ike.  [Ec.  Hist.  B.  iii.  chap,  xxxvi.]  "But  /  knew 
Iiini  ill  the  flush  even  after  the  resurrection,"  &c.  See  the  passage  in  the  ap- 
])eiidix^,  old  section  of  the  Epistle  to  the  Smyrneans,  which,  after  the  word  Jhshj 
is  exactly  translated.  It  may  be  liientioned  here,  that  Eusebius's  quotation 
from  the  Epistle  of  Ignatius  to  the  llonians  and  the  translation  in  the  appea- 
dix,  section  5,  agree  enlirclj. 


144 

f/a^  a  time  in  this  century  when  the  government  was  other  than 
Episcopal?  The  most  learned  Presbyterian  writers,  Blonde),  &c* 
and  the  Presbyterian  Assembly  in  London  in  the  17th  century^ 
(who  met  to  settle  their  Church  in  England,)  [102]  have  fixed  upon 
the  year  140.  If  so,  it  must  have  been  eight  years  before  the  mar- 
tyrdom of  Polycarp,  who  suffered  in  148,  some  say  later. 

The  attachment  of  Polycarp  to  the  Church  was  gloriously  evin- 
cod,  as  Irengeus  says,  by  his  death.  His  whole  life  showed  it  no 
less,  and  secured  to  him  the  unbounded  regard  of  the  whole  Chris- 
tian world,  ["130.]  So  fundamental  a  change  as  that  from  a  Pres- 
byterian to  an  Episcopal  form  of  Government,  originating,  as  is 
represented,  in  the  pride  and  ambition  of  aspiring  Priests,  never 
could  have  been  approved  of  by  him;  much  less  could  he  have  been 
{lartaker  of  their  ambitious  views.  His  character  forbids  the 
thought,  [130:]  and  yet  his  high  approbation  of  the  Epistles  of 
Ignatius  shows  that  he  had  no  idea  of  any  other  than  the  Episco- 
pal form  of  Government,  It  is,  moreover  to  be  remembered  that 
this  approbation  was  expressed  at  the  time  of  Ignatius's  death,  after 
he  had  left  Smyrna  on  his  way  to  Rome  and  before  Polycarp  had 
yet  heard  the  event.  For  in  his  Epistle  to  the  Philippians,  he 
desires  them,  if  they  have  heard  certainly  of  the  event  of  Igna-* 
tius's  journej^,  to  inform  him.  This  was  in  the  year  in  which  Sy- 
ra  and  Senecius  were  a  second  time  consuls  according  to  the  ac- 
count of  his  martyrdom  kept  by  his  friends;  [See  the  martyrdom 
in  the  appendix,  section  13,]  which  was,  accerding  to  the  Roman 
Consular  lists,  in  the  year  107;  or  if  we  take  into  account  their 
serving  together  a  part  of  a  year,  in  consequence  of  the  death  of 
the  Emperor  Nerva  who  was  that  year  consul,  the  second  time  that 
Sura  and  S^necius  were  consuls  together  was  in  the  year  102.-— 
According  to  Tacitus,  however,  the  martyrdom  of  Ignatius  occur- 
red in  the  year  in  which  Trajan  went  to  Antioch,  viz.  in  the  year 
113.  [Appendice  Cronologica  Trajano  xci.]  At  the  latest  it  waa 
thirty  five  years  before  the  martyrdom  of  Polycarp,  and  twenty 
seven  years  before  the  time  fixed  upon  by  )he  Presbyterian  writers 
as  the  commencement  of  Episcopacy.  The  great  regard  expressed 
for  Ignatius,  [See  martyrdom,  and  Polycarp's  Epistle,  126]  and  the 
strong  desire  manifested  by  the  Churches  of  Asia  to  procure  his 
Epistles,  [120]  and  the  open  and  unreserved  manner  in  which  ho 
Avrites  and  Polycarp  approves,  manifest  in  all  of  them  the  most 
perfect  consciousness,  that  there  was  nothing  in  those  Epistles  con- 


145 

ti^ary  to  the  Doctrine  and  Piiictice  of  the  Apostles,  which  was  per- 
fectly well  known  to  the  whole  Church  at  that  clay;  there  being 
then,  in  every  part  of  the  world  which  the  Apostles  had  visited, 
thousands  still  living  who  had  heard  them  aiid  knew  their  mode  of 
regulating  the  Churches,  and  hundreds,  perhaps  thousands,  whom 
they  had  actually  ordained.  Clement,  whom  Paul  calls  his  fellow- 
labourer,  5'<7«cr^os,  [Epistle  to  the  Philip,  iv,  3;  see  209,  note]  was 
then  Bishop  of  Rome,  He  died  in  the  third  year  of  the  reign  of 
Trajan;  in  the  beginning  of  which  St.  John  was  still  living,  [Eu, 
Ec.  Hist.  B.  iii,  chap,  xxi,  xxii,  first  lines  of  xxiii,and  xxxiv;]  und 
in  the  4th,  or  9th,  or  by  Tacitus's  account  in  the  15th  year  of  the 
same  reign  Ignatius  was  put  to  death,  as  above  mentioned.  Such 
men,  so  living  and  so  dying,  could  not  have  assented  to  the  total 
subversion  of  the  Apostolic  plan  of  governing  the  Church ;  nor 
could  they  have  so  completely  effected  it  within  so  few  years  of  the 
days  of  the  Apostles,  as  to  leave  no  trace  of  a  revolution,  nor 
any  allusion  to  it  in  their  Epistles.  Nor  could  it  have  been  in  so 
short  a  time  so  universally  received,  that  there  is  not  a  trace  of  a 
revolution  in  the  voluminous  writings  of  Ircnaus,  and  Tertulliau 
expressly  devoted  to  contending  against  ail  changes  of  the  Doctrine 
and  Tradition  of  the  Apostles,  []18t).]  Such  a  change  as  this 
throughout  the  world  could  HOt  possibly  have  been  made  without 
Oj)position  from  somebody.  Some  friend  of  the  Apostolic  institu- 
tions, the  aggrieved  Presbyters  who  had  been  appointed  by  them, 
or  some  intrepid  spirit  indignant  at  the  ambition  of  the  usurpers, 
would  surely  have  spoken  out.  Or,  if  all  these  had  been  silent, 
the  enemies  of  the  Church,  who  ran  into  heretical  notions  from  the 
very  commencement,  and  departed  or  were  driven  from  her  bosom, 
would  have  reproached  the  Church  with  its  departure  from  first 
principles,  in  order  to  countenance  or  excuse  their  own.  But 
though  challenged  [185]  they  are  silent,  there  being,  as  far  as 
I  know,  nothing  of  the  kind.  There  is  no  trace  of  such  a  cjiange, 
and  therefore  it  never  occurred ;  and  consequently  the  form  of  gov- 
ernment was  Episcopal  fi'om  the  beginning. 

358.  The  Church  in  every  part  of  the  world  continued  in  this 
state  until  the  time  of  Calvin,  a  period  of  fifteen  hundred  years. 
In  his  day  a  new  system  was  introduced  into  some  parts  of  Europe, 
which  excluded  the  Epi^3copal  order,  as  well  as  that  of  the  Deacons, 
and  the  whole  authority,  including  the  power  of  ordaining  succes- 
sors, was  assumed  by  Presbyters. 

T 


146 

359.  What  the  ancient  Church  thought  of  ordination  by  Presby- 
ters may  be  gathered  from  the  following  statements.  ■ 

3(M).  In  the  fourth  century  CoUuthus  a  Presbyter  ordained  Ischi- 
ras  to  that  oiRce.  Ischiras  was  reduced  to  laj-  communion  by  the 
Synod  of  Alexandria;  and  in  the  Synodical  Epistle  of  the  Bishops 
of  Egypt,  Tbebais,  Libya,  and  Pentapolis,  and  in  the  joint  letter  of 
the  clergy  of  the  province  of  Mareotis,  both  preserved  in  the  works 
of  Athanasius,  it  is  declared  that  the  ordination  was  null,  because  it 
was  performed  b^  a  Presbyter, 

361.  Maximus,  another  Presbyter  in  the  same  century,  ordained 
some  persons  to  the  same  office,  and  all  his  ordinations  were  pro- 
Mounced  null  and  void  by  the  Council  of  Constantinople,  [For 
both  these  cases  see  Bowden  i,  49, 51 ;  and  Taylor's  Works  vii,  132.] 

302.  In  the  same  century  Aerius  maintained  that  Presbyters 
Avere  equal  to  Bishops  and  had  a  right  to  ordain:  for  which  and 
some  other  doctrines  he  was  condemned  as  a  heretic.  [Epiphanius, 
Heresy  75;  Taylor's  Works  vii,  127.} 

3G3.  In  the  fifth  century,  Musseus  and  Eutychianus  ordained 
some  Clerks,  themselves  not  being  Bishops,  The  Council  of  Sar- 
dis  refused  to  consider  them  as  clergymen,  because  they  were  not 
"ordained  by  them  who  were  Bishops  verily  and  indeed." 

3G4.  The  following  is  a  yet  stronger  case  than  tlie  preceding. — 
The  Bishop  of  Agabra  being  blind,  his  Presbyters  read  the  words 
of  ordination  while  he  laid  his  hands  upon  the  candidate.  This 
ordination  was  pronounced  invalid  by  the  first  Council  of  Sevil. 
'■'  These  cases  are  so  known,"  says  Bishop  Taylor,  "I  need  not  in- 
sist on  them."     [See  Taylor's  Works  vii,  132  for  both  these.] 

365.  Before  the  fourth  century  such  a  thing  does  not  appear  to 
have  been  thought  of.  For,  Novatus,  a  Presbyter,,  having  deter- 
mined to  form  a  separate  Church,  in  order  to  obtain  the  power  of 
ordaining,  which  was  indispensable  to  his  success^  because  without 
it  he  could  have  no  successors,  inveigled  three  Bishops  from  a 
distant  part  of  the  country  into  his  house,  and  forced  them  to  ordain 
him,  [252.3  If  Presbyters  really  had  the  power  of  ordaining  from 
ihe  commencement,  and  had  only  been  deprived  of  it  for  a  short 
time,  [for  Novatns  lived  in  the  middle  of  the  third  century,]  why 
did  he  not  claim  his  ancient  right,  instead  of  resorting  to  fraud  and 
violence  to  obtain  one?  Why  not  exercise  the  right  already  in  him, 
seeing  that  he  could  not  derive  from  an  act  of  violence  and  fraud, 
a  claim  better  in  reality,  or  as  likely  to  be  assented  to  by  those- 
wliom  he  hoped  to  influence  J 


147 

366,  The  cases  stated  above  show  in  the  plainest  manner  tlie 
sense  of  the  ancient  Church  upon  the  subject  of  ordination  by 
Presbyters.  What  the  views  of  tlie  Church  were  in  after  ages,  may 
be  gathered  from  the  following  account.  In  the  17th  century  the 
B  jhomian  Church  suffered  so  severe  a  persecution,  that  one  Bishop 
only  survived.  Commenius,  the  only  surviving  Bishop,  "that  they 
might  fully  satisfy  the  scruples,  as  well  of  their  own  consciences,  as 
of  others,"  seat  three  Presbyters,  one  of  whom  had  been  ordained 
by  the  Bishop  of  Rome,  to  the  Waldenses  dwelling  in  Austria  and 
Moravia,  to  receive  Episcopal  ordination;  and  they  were  ordained 
by  the  Bishops  of  the  Waldenses.  [Bowden  ii,  79,  iii,  332, 342 ;  who 
quotes  the  book  of  Discipline  of  the  Bohemian  Church,  &,c.]  In 
truth,  as  far  as  I  have  had  it  in  my  power  to  examine  the  books 
quoted  in  the  preceding  pages,  I  can  find  but  one  case  (excepting 
those  which  are  mentioned  and  which  were  immediately  declared 
null  and  void,)  in  which  a  Presbyter  laid  on  hands  in  ordination, 
and  in  that  case  two  Bishops  officiated.  I  therefore  am  driven  to 
the  conclusion,  that  Presbyters  have  no  authority  to  ordain. 

307.  I  am  well  aware  that  this  opinion  is  offensive  to  those  who 
iiave  no  other  than  Presbyterian  ordination.  But  truth  is  what  we 
ought  all  to  seek;  particularly  in  so  essential  a  concern  as  that  of 
the  true  ministry  of  the  Church  of  Christ.  There  is  no  one  thing 
more  frequently  urged  on  Christians,  than  the  obligation  to  flee 
divisions,  to  speak  the  same  things;  and  how  is  this  to  be  done  but 
by  a  fair  and  candid  discussion  of  points  on  which  we  disagree? — 
No  one  then  has  a  right  to  complain  that  his  opinion  is  questioned. 
Every  one  who  is  of  a  right  spirit  would  rejoice  to  have  the  truth 
clearly  made  out  and  embraced  by  all. 

368.  This  question  is  the  rnore  important,  because  if  the  conclu- 
sion we  have  drawn  be  just,  all  other  than  Episcopal  ordination  is 
necessarily  invalid.  This  declaration,  although  it  follows  as  neces- 
sarily from  the  premises  as  the  conclusion  of  any  proposition  ever 
stated,  has  been  reprobated  in  the  strongest  terms,  because  it  in- 
volves an  exclusive  claim  to  the  ministry.  It  is  however  far  from 
being  the  desire  of  those  who  believe  that  Episcopal  ordination 
alone  is  valid,  to  prevent  any  qualified  person  from  entering  into 
the  ministry.  They  only  wish  to  convince  those  who  believe  them- 
selves called  to  minister  in  holy  things,  and  who  are,  from  early 
prejudice,  or  misinformation,  or  not  investigating  the  subject,  con- 
tei)t  with  authority  derived  from  Presbyters,  that  this  authority  is 


148 

not  valid,  and  to  induce  them  to  obtain  that  which  is.  The  doctrine 
ought  not  to  be  rejected  because  it  involves  an  exclusive  claim  •  for, 
there  must  necessarily  be  a  right  in  the  truly  authorized,  to  the 
exclusion  of  those  who  are  not;  and  the  question  at  issue  ought  to 
I'est  on  its  merits. 

369.  But  how  does  this  matter  concern  ])rivate  Christians,  if 
they  are  truly  religious?  and  why  should  a  man  leave  the  Church 
to  which  he  has  been  attached,  when  the  ministers  are  good  religious 
men?  These  singular  questions  have  been  frequently  urged,  with 
great  earnestness,  upon  myself.  But  few  words  however  are  suffi- 
cient to  show  their  absurdity.  We  are  commanded  to  be  baptized 
and  to  receive  the  sacrament  in  memory  of  our  Lord.  We  cannot 
obey  these  injunctions  in  sincerity  unless  we  are  satisfied  of  the 
validity  of  the  authority  of  the  minister;  and  to  receive  these  mys- 
teries at  the  hands  of  those  we  are  persuaded  are  not  authorized, 
is  a  profanity  in  us;  though  it  may  not  be  in  them  ivho  minister,  pro- 
vided  they  are  conscientiously  persuaded  of  their  authority  after 
full  investii^aticfn  of  the  suhject.  But  this  proviso  includes  a  great 
deal  more  than  may  be  supposed  at  first  view.  A  man  who  makes 
up  his  mind  from  reading  an  ordination  sermon,  and  does  not  even 
take  the  trouble  to  see  that  the  quotations  are  correctly  made,  al- 
though he  has  spent  years  in  learning  the  classical  languages  for  the 
very  purpose,  avowedly,  of  fully  informing  himself  on  all  doctrinal 
points,  cannot  pretend  to  have  a  clear  conscience  in  this  matter. — 
And  if  it  be  urged  that  the  authors  quoted  are  rare  and  not  easily 
to  be  met  with,  it  is  answered;  first,  that  a  man's  duty  is  to  inform 
himself,  and  not  to  talk  of  the  difficulty  of  doing  it : — secondly,  there 
are  libraries  in  almost  every  pan  of  the  country  where  ihese  books 
may  be  consulted,  and  a  few  day's  ride  is  no  object  when  we  desire 
to  ascertain  our  title  to  so  inipoj-tant  an  office: — thirdlj^,  those  who 
have  studied  regularly  for  years  in  public  institutions  in  which 
these  books  are  to  be  found,  and  have  not  thoroughly  examined 
them,  are  without  even  a  colour  of  excuse. 

370.  But  what  necessity  for  leaving  the  Methodist  Episcopal 
Church?  Professing  with  all  sincerity  very  high  esteem  and  afiec- 
tionate  regard  for  a  number  of  the  ministers  of  that  Society,  I  must 
nevertheless  say,  because  their  ordination  is  only  Presbyterian. — 
Mr.  Wesley  was  no  more  than  a  Presbyter,  and  therefore  had  no, 
authority  to  ordain;  much  less  to  ordain  a  Bishop. 

371.  In  this  uespect  he  and  Calvin  stand  upon  the  same  ground 


149 

precisely.  It  is  certain  that  a  man  cannot  have  ihat  wlilch  was 
never  given  to  liim,  except  it  be  something  belonging  to  him  by 
nature.  To  neither  of  the  above  was  authority  to  ordain,  ever 
given.  The  Bishops  wlio  ordained  them,  did  not  intend  to  confer 
snch  power.  Tljey  did  not  at  tlie  time  consider  themselves  as  re- 
ceiving such  power;  and  if  they  had  been  questioned  immediately 
afterwai'ds  they  woidd  not  have  pretended  that  it  was  conferred  upon 
them.  Most  assuredly  then,  it  was  not  given  to  tliem:  therefore 
they  had  it  not.  To  argue  that  they  possessed  the  power  of  ordi- 
nation because  it  originally  belonged  to  Presbyters,  is  to  argue  that 
they  to  whom  it  wua  not  given  possessed  the  power,  because  it  be- 
longed to  them  to  whom  it  was  given.  Even  allowing  that  the  an- 
cient Presbyters  had  power  given  them  to  ordain  others,  it  would 
only  afford  to  modern  Presbyters  ground  to  complain  that  the 
authority  they  ought  to  have  was  withheld  from  them ;  but  none  to 
to  say  that  the  power  withheld,  was  given  to  them.  I'o  have  a 
right  to  a  power  is  not  the  same  as  possessing  that  power.  It  is 
plain  that  the  consent  of  the  grantor  is  necessary  to  a  grant.  A 
forced  consent  is  bad  enough  as  in  the  case  of  the  Bishops  who  or- 
dained Novatus,  []252;]  but  where  there  is  no  consent  and  no  inten- 
tion to  give  on  the  one  part,  and  on  the  other  no  expectation  of 
receiving,  and  no  belief  at  the  time  of  having  received,  but  the 
contrary,  the  very  idea  of  a  grant  is  absurd. 

372.  If  it  be  alleged  that  they  had  the  power  because  it  is  essential 
to  the  character  of  a  Presbyter;  it  is  replied,  if  it  be  essential,  then 
were  they  not  Presbyters.  For  what  made  them  such?  The  ordi- 
nation of  the  Bishop,  whereby  the  authority  of  exercising  the  office 
and  duties  of  a  Presbyter  was  conveyed  to  them.  And  if  an  essen- 
tial power  was  not  conveyed,  they  were  not  made  Presbyters.  It 
was  a  capital  defect. 

373.  To  assume  powers,  at  the  time  admitted  not  to  be  granted, 
and  peremptorily  denied  by  all  but  the  person  desirous  of  exercis- 
ing them,  by  virtue  of  an  argument  founded  upon  a  construction  of 
some  disputed  passages  of  scripture,  in  opposition  to  the  declaimed 
sense  of  the  Church  and  to  its  admitted  doctrine  and  practice  for 
1400  years  before,  is  to  open  a  wide  door  to  innovation. 

374.  Suppose  that  a  Ruling  Elder  in  a  Presbyterian  Church 
should  deny  the  existence  of  any  Scriptural  distinction  between 
ruling  and  preaching  Elders,  as  he  very  well  might,  and  therefore 
t}iat  he  had   a  right  to   preach,  how  would  the   Presbyterians;  an- 


150 

ettt^erhimf  The  only  proper  answer  would  be,  We  did  not  intend 
in  making  you  a  Ruling  Elder  to  give  you  authority  to  preach;  you 
knew  when  we  appointed  you  that  Ave  did  not;  you  did  not  at  the 
time  conceive  that  you  were  receiving  such  authority,  but  promised 
to  act  in  subordination  to  the  minister;  you  are  now  setting  up  a 
claim  to  authority,  because  you  think  it  ought  to  have  been  confer- 
red on  you;  and  this  opinion  is  founded  on  your  construction  of  a 
passage  of  Scripture  contrary  to  the  practice  of  the  Church  you 
belong  to.  But  this  argument,  the  Ruling  Elder  might  reply,  ope- 
rates as  completely  against  your  claim  to  ordination,  as  it  does 
against  mine  to  preaching.  You  also  rest  your  cJaun  on  your  own 
construction  of  a  passage  of  Sfi-ipture,  Therefore  cither  give  up 
your  own,  or  ndmit  mine. 

375.  Mr.  Wesley  therefore  not  having  received  power  to  ordain, 
his  ordination  of  Dr.  Coke  was  without  effect.  Moreover,  as  Mr. 
Wesley's  claim  to  this  power  rests  on  the  doctrine  of  the  sameness 
of  the  Bishop  and  Presbyter,  Dr.  Coke  being  a  Presbyter,  was,  if 
that  doctrine  be  true,  a  Bishop  without  the  ordination  of  Mr.  Wes- 
ley. From  this  therefore  Dr.  Coke  received  nothing.  Consequent- 
ly he  came  to  America  a  Presbyter,  and  Presbyterian  ordination 
was  all  he  had  in  his  power  to  confer.  Moi'eover,  as  all  the  au- 
thority he  had  arose  out  of  his  office  of  Presbyter,  and  as  he  had 
that  independently  of  Mr.  Wesley,  it  follows  that  he  is  the  true 
source  of  the  ordination  of  the  Methodist  ministers. 

376.  Mr.  Wesley  professes  in  his  letter  to  Dr.  Coke,  Mr.  Asbury, 
&,c,  of  1784,  to  have  founded  his  belief  of  the  sameness  of  the  of- 
fice of  Presbyter  and  Bishop  on  the  argument  of  Lord  King  in  his 
Enquiry  into  the  Constitution,  &lc.  of  the  Primitive  Church. 

,377.  It  is  not  proposed  to  enter  fully  into  an  examination  of  this 
work,  which  fell  into  my  hands  after  this  essay  was  drawing  to 
a  close;  but  only  to  point  out  some  fundamental  errors  into  which 
the  author  fell  in  his  investigation,  which  destroy  entirely  the  whole 
system  built  upon- them. 

378.  Lord  King's  plan  is  to  show,  1.  That  there  was  but  one 
Bishop  to  a  Church,  [pp.  11  to  14.] 

2.  That  there  was  but  one  Church  to  a  Bishop,  [p.  15.] 

3.  That  that  Church  was  what  we  now  call  a  parish,  [p.  16;] 
from  which  he  infers  [p.  17]  that  "  a  Bishop  having  but  one  parish 
under  his  jurisdiction,  could  extend  his  government  no  farther  than 
a  single  congregation;  because  a  single  congregation  and  a  parish 

% 


151 

were  all  one,  of  the  same  bulk  and  magnitude;"  and  this  inference 
he  endeavours  to  support  at  some  length. 

4.  After  concluding  his  argument  on  these  points,  he  inquires 
into  the  nature  of  the  office  of  a  Presbyter,  and  endeavours  to  show 
that  he  is  "  A  person  in  holy  orders,  having  thereby  an  inherent 
right  to  perform  the  whole  office  of  a  Bishop ;  but  being  possessed 
of  no  place  or  parish,  nor  actually  discharging  it^  without  the  per- 
mission and  consent  of  the  Bishop  of  a  place  or  parish."     [p.  53.] 

379.  To  the  first  proposition  no  objection  can  be  made.  All  an- 
tiquity is  plain  upon  that  point;  and  he  considers  it,  for  that  reason, 
certain,  notwithstanding  that  he  had  difficulties  arising  out  of  the 
application  of  the  term  Bishop  to  Presbyters  in  the  Scripture;  and 
notwithstanding  "  that  Clemens  Romanus  (he  says)  mentions  many 
in  one  Church."     [p.  11.] 

380.  But  with  regard  to  the  Scriptures,  it  is  evident  from  what 
has  been  already  shown  that  they  had  not  in  view  the  same  persona 
that  the  Fathers  had,  £101.]  The  Scriptures  mention  many  Bish- 
ops in  a  Church  because  they  applied  that  term  to  the  PreshyterSf 
they  being  then  the  overseers  of  the  flock  in  consequence  of  the 
itinerant  life  of  the  Apostles,  who  were  the  real  governors  of  th© 
Churches;  [274]  as  Paul  in  Ephesus  during  his  three  years  resi- 
dence there,  and  Timothy  after  him  for  an  unlimited  period;  and 
James  the  Just  in  Jerusalem,  who,  Jerome  as  well  as  Clement  [326] 
asserts,  was  ordained  Bishop  of  Jerusalem  by  the  Apostles.* 

381.  Scripture  therefore  does  not  stand  in  the  way  of  Lord 
King's  conclusion,  that  there  is  but  one  Bishop  in  a  city.  The  Pres- 
byters were  always  subordinate  to  the  Apostles  even  when  itine- 
rant and  absent,  [274J  and  to  those  whom  they  set  over  them ;  as 
Timothy  and  Titus,  &:-c.  one  only  being  in  a  Church  at  a  time:  and 
the  identity  of  the  office  and  the  power  of  the  Apostle  and  tho 
Bishop,  are  shown  by  Timothy's  exercising  every  power  over  the 
Presbyters,  after  Paul's  departure,  that  he  had  exercised  over  them; 
and  by  the  application  of  the  term  Apostle  to  such  as  occupied 
Timothy's  place  by  Paul  himself,  [45;]  and  by  the  application  of 
the  term  Bishop  to  the  same  persons  immediately  after  the  death  of 

*  The  following  is  quoted  from  Jerome  by  Hooker  ii,  242.  "  Jacobus,  qui 
apellatur  frater  Domini,  cognomento  Justus,  post  Passionem  Domini  statim  ab 
Apostolis  flierosolymorum  Episcopus  ordinatus  est."  [Hierom.  Scrip.  Ec. 
Catul.  ii-] — that  is,  "James,  wlio  is  called  the  brother  of  the  Lord,  surnamed 
the  Just,  immediately  after  the  Passion  of  the  Lord  was  ordained  Bishop  of  th« 
Jews  by  the  Apostles. " 


Iy2 

the  Apostles  by  those  who  knew  them;  and  by  the  use  of  both  terni^ 
as  synonymous,  by  some  of  the  most  devoted,  and  most  exem- 
plary  men  who  ever  ministered  in  holy  things.  Cyprian  for  in- 
stance, who  was  a  man  of  learning,  talents,  eminence,  and  fortune, 
and  sacrificed  all,  giving  up  his  whole  property  to  the  Church, 
and  finally  his  life  in  martyrdom,  rather  than  deny  his  Saviour 
and  return  to  the  world  which  was  ready  to  receive  him  and  hon- 
our him — Cyprian  says,  "The  Deacons  ought  to  remember,  that 
the  Lord  chose  the  Apostles,  that  is,  the  Bishops  and  Governors?'''^' 

3S2.  Neither  is  the  passage  Lord  King  has  quoted  from  Clemens 
Romanus,  an  obstacle  to  his  conclusion  that  there  was  but  one 
Bishop  to  a  Church;  a  conclusion  to  which  he  admits  he  was  driv- 
en by  tlie  united  voice  of  the  early  Fathers,  [p.  ll.]  The  words  of 
Clemens  quoted  by  him  are,  '^  UpotassoiTicnoi  toisagoumenois  union,'''' 
that  is,  Being  obedient  to  those  having  rule  over  you,  without  speci- 
fying any  particular  person  or  office.  Lord  King's  idea  is  that  the 
word  agoumenois,  having  rule  over,  signifies  Bishops,  because  Bish- 
ops were  they  Avho  ruled  the  Churches.  But  although  this  is  true; 
yet  the  Presbyters  had  a  subordinate  authority,  and  under  the  di- 
rection of  the  Bishop  aided  in  ruling  the  Church,  [183,275.]  The 
word,  agomncnois,  therefore  includes  the  Presbyters  as  well  as  the 
Bishop,  and  the  plural  is  used  without  implying  that  there  was 
more  than  one  Bishop  in  the  Church.  Clement  therefore  does  not 
say  any  thing  contrary  to  the  rest  of  the  Fathers;  and  Lord  King's 
tonclusion,  that  there  was  but  one  Bishop  in  a  Church  stands  w'ith- 
out  an  objection* 

8S3,  The  next  sie\)  of  this  author  is  to  show,  that  there  was  but 
one  Church  to  a  Bishop.  He  says  that  this  word.  Church,  was 
"  the  common  name  whereby  a  Bishop's  Cure  was  denominated,  the 
Bishop  himself  baing  usually  called,  The  Bishop  of  this  or  that 
Church;  as  Tertullian  s^ith.  That  Polycarp  was  ordained  Bishop 
of  the  Church  of  Smyrna."  [p.  15,]  To  this  there  is  no  objec- 
tion to  be  made.     But  the  question  arises,  V\*hat  is  a  Church? 

384.  In  answer  to  this  question  Lord  King  endeavours  to  prove, 
that  a  "  Bishop's  Diocess  exceeded  not  the  bounds  of  a  modern 
parish,  and  was  the  same,  as  in  name,  si*  also  in  thing."  fp.  17.] 
And  first  as  to  the  name. 

*  "Mcmii'.isse  Dinconi  debciit,  ([iioniam  Aposi<j!os,  id  est,  Episco[jos  et  Prae- 
pusitos,  Domiu'js  cleijil."  [Gypriuii  ).  iii.  ep.  9  [al.  ep.  3.  c.  2.]  quoted  by 
Huoivcr  vo!.  i'l.  p.  '24!,  note.] 


153 

385.  Hfe  says,  "As  for  the  word  Diocese  by  which  the  Bishop's 
flock  is  now  usually  expressed,  I  do  not  remember  that  ever  I  found 
*t  used  in  this  sense  by  any  of  the  ancients."  (p.  15.)  Socra- 
tes, however,  who  lived  in  the  fourth  century,  in  his  account  of 
the  Council  of  Constantinople,  says  they  decreed.  That  the  Bish- 
op of  a  Diocess,  Dmcesis,  should  not  pass  (be  translated)  to  an- 
other Church.  (Soc.  Ec.  Hist.  B.  v,  ch.  viiiv)  The  word  oc- 
curs twice  more  within  the  compass  of  a  page.  It  is  evident  from 
its  being  used  in  the  wording  of  a  law  or  canon,  that  it  was  com- 
mon and  well  understood.  The  extent  of  a  Diocess  will  appear 
presently. 

386.  Lord  King  goes  on  immediately  after  the  words  quoted 
above,  (385)  to  say, 

"But  there  is  another  word  still  retained  by  us,  by  which  they 
frequently  denominated  the  Bishop's  Cure,  and  that  is  Parish:  So^ 
in  the  Synodical  Epistle  of  Jrenfeus  to  Pope  Victor,  the  Bishop- 
ricks  of  Asia  are  twice  called  P«m/te*.  And  in  Eusebius's  Eccle- 
siastical History  the  word  is  so  applied  in  several  hundred  places. 
Jt  is  usual  there  to  read  of  the  Bishops  of  the  Parish  of  Alexandria^ 
of  the  Parish  of  Ephesus,  of  the  Parish  of  Corinth,  of  the  Parish 
of  Athens,  of  the  Parish  of  Carthage;  and  so  of  the  Bishops  of 
the  Parishes  of  several  other  Churches;  by  that  term  denoting  the 
very  same  that  we  now  call  a  Parish^  viz.  a  competent  number  of 
Christians  dwelling  near  together,  having  one  Bishop,  Pastor,  or 
minister  set  over  them,  with  whom  they  all  met  at  one  time  te 
worship  and  serve  God."     (p.  15.) 

387.  It  is  admitted  that  the  word  Parmcia  was  used  by  Euscbius 
to  signify  the  Cure  of  a  Bishop.  But  that  "  that  term  denotes  the 
very  same  that  we  now  call  a  Parish,"  &.c.  is  utterly  impossible. 

388.  The  word  ParcBcia,  translated  Parish,  is  used  by  Eusebius 
as  synonymous  with  £ccZma,  translated  Church;  as  will  appear 
from  a  comparison  of  the  following  passages. 

389.  Let  the  reader  look  back  to  the  passage  respecting  James's 
receiving  the  Bishoprick  of  Jerusalem  from  the  Apostles  (section 
326,)  and  compare  it  with  the  following  from  thesame  author. 

After  the  martyrdom  of  James,  a  council  was  held  to  consider 
who  should  succeed  him,  "  artd  they  all,  with  one  and  the  same 
•pinion,  judged  Simeon  the  son  of  Cleopas,  whom  the  Gospel 
Scripture  also  mentions,  worthy  of  the  seat  of  the  Parish  of  Jeru- 
salem''''    (Ec.  Hist.  B.  iii,  ch.  xi.) 

James  first  obtained,  they  write,  the  Episcopal  seat  of  the  Church 
at  Jerusalem,  and  Simeon  succeeded  hxxn 'u\  ihfi  seat  of  the  Parish 
if  Jerusalem. 

31)0.  '*  But  when  Nero  had  now  reigned  eight  years,  Aeianu!?-, 

U 


154 

sn  pious  man  and  in  every  respect  celebrated,  first  after  Mark,  th» 
Apostle  and  Evangelist,  undertook  the  Administration  of  the  Alex- 
andrine Parish."     (Ec.  Hist.  B.  ii,  ch.  xxiv.) 

391.  "But  after  Nerva  had  reigned  a  little'above  a  year,  Trajan 
succeeded  him;  in  the  first  year  of  whose  reign,  Cerdo  succeeded 
Abilius,  who  presided  over  the  Alexandrine  Parish  thirteen  years. 
He  is  the  third  of  those  who  after  Anianus  presided  over  the 
Church.''''  (Ec.  Hist.  B.  iii,  ch.  xxi.)  Here  the  two  words  are  used 
precisely  in  the  same  sense. 

It  is  worth  observing,  as  we  proceed,  that  St.  John  lived  until  the 
cGmmencement  of  the  reign  of  Trajan :  that  is  until  Cerdo  the 
fourth  Bishop  after  Mark,  succeeded  to  the  Bishoprick  of  Alex- 
andria.  (Euseb.  Ec.  Hist.  B.  iii,  ch.  xxi^,  xxiii.) 

392.  "  The  twelfth  year  of  the  reign  of  Trajan  was  passed,  when 
he  being  dead,  whom  a  little  before  we  signified  to  have  been 
Bishop  oi'  the  Alexandrine  Parish,  Primus  obtained  the  ministry  of 
the  sa?nc  Chnrch  in  the  fourth  place  after  the  Aposiles."  (Ec.  Hist. 
B.  iv,  ch.  i.) 

Here  again  these  words  are  used  as  synonymous. 

393.  These  quotations  might  easily  be  multiplied.  They  plainly 
show  that  ParcEcia  was  another  word  for  Ecclesia,  Churck;  and 
consequently  there  is  no  kind  of  propriety  in  saying  that  the  term 
Paroecia  denotes  the  very  same  that  we  now  call  a  Parish.  On  the 
contrary,  it  denotes  the  very  same  that  the  ancient  Christians  then 
called  a  Church. 

394.  What  they  meant  by  a  Church  may  easily  be  gathered  from 
what  they  say  of  the  Church  of  Rome,  of  Alexandria,  of  Cartlrage, 
ef  Jerusalem,  &.c. 

395.  In  Jerusalem  there  were  three  thousand  persons  added  t© 
the  Church  on  the  first  day  the  Gospel  was  publicly  preached  after 
the  ascent  of  our  Lord:  (Acts  ii,  41;  see  also  ii,  47;  iv,  4;  v,  14; 
vi,  1,7;)  and  when  Paul  went  there  from  Ephesus  there  was  an 
innumerable  company  of  Christians,  When  he  went,  on  his  arri- 
val, to  see  James,  all  the  Preshyters  being  present,  they  said  unto 
him,  Thou  sccst  how  many  tens  of  thousands  of  the  Jews  there  are 
trhich  hclieve,  (Acts  xxi,  18,  20.)  The  words  in  our  translation  arc, 
thou  scest  how  many  thousands  ;  but  in  the  original  it  is  muriadcSy 
myriads,  tens  of  thousands:  in  the  fourth  chapter  above  quoted,  tliR 
word  is  chiliades,  which  signifies  thousands.  It  is  stated  that  a  groat 
company  of  the  Priests  also  were  obedient  to  the  faith  at  an  early 
period.     (Acts  vi,  7.) 

396.  Who,  therefore,  can  believe  the  representation  of  Lord  King, 


155 

that  the  Parish  of  Jerusalem  denotes  tJie  very  same  tidng  that  we  new 
call  a  Parish,  viz.  "a  competent  number  of  Christians  dwelling 
near  together,  having  one  Bishop,  Pastor,  or  minister  set  over  them, 
with  whom  they  all  met  at  one  time  to  worship  and  serve  GodV 
(Lord  King  p.  lG:see  380.)  Or,  that  the  Bishop  of  the  Parish  of 
Jerusalem,  with  its  mani/  myriads  of  Christians,  had  under  his 
government  no  more  than  "  a  single  congregation?"  (Lord  King 
p.  17;  see  378.)  It  is  very  obvious  that  so  many  tens  of  thousands 
of  Christians  could  not  be  attended  to  by  the  Bishop  alone,  but  that 
he  required  a  number  of  Presbyters  to  aid  him;  and  it  is  very  cer- 
tain that  he  had  them,  as  is  mentioned  above;  when  Paul  went  to 
see  him,  all  the  Elders  or  Presbyters  mere  present.  {Acts  xxi,  18.) 
■397.  As  to  Alexandria,  we  may  judge  of  the  extent  of  that  Par- 
ish by  a  decree  of  the  Council  of  Nice  in  the  year  325.  The 
three  preceding  decrees  relate  to  Bishops,  and  this,  the  sixth,  is  in 
these  words:  "And  that  at  Alexandria,  and  in  the  city  of Rome^ 
the  ancient  custom  should  be  observed,  that  the  one  should  have  the 
charge  of  the  Churches  of  Egypt,  and  the  other  of  those  around 
•the  city."*  This  in  the  year  325  is  called  the  ancient  custom.  See 
some  notice  of  a  number  of  Presbyters  in  the  Church  of  Alexan- 
dria under  Dionysius  in  section  334. 

398.  Carthage  in  the  second  century  contained  a  great  numbei- 
of  Christians.  TertuUian,  a  native  of  that  city,  and  a  Presbyter 
of  the  Church,  in  his  address  to  Scapula  tells  him,  that  it  was  a 
proof  of  the  extraordinary  patienreof  the  Christians  that  they  con- 
ducted themselves  with  modesty,  and  quietly,  seeing  that  they  were 
at  that  time  so  "  great  a  multitude  of  men,  almost  the  major  part  of 
every  city."  (Tertui.  ad  Scap.  cap.  ii.)  We  have  already  seen 
what  a  number  of  Churches  there  were  in  that  city  and  how  many 
Presbyters,  (195.)  For  what  earthly  use  were  those  buildings  erect- 
ed, apd  to  what  end  were  those  Presbyters  ordained,  if  there  was 
but  a  single  congregation  in  the  Parish  of  Cartilage,  as  Lord  King 
asserts?  Or,  who  can  believe  that  by  the  term  Parish,  applied  to 
this  great  city  and  multitude  of  Christians,  with  numerous  build- 
ings for  public  worship,  and  a  corresponding  ample  supply  of  Pres- 
byters, is  denoted  "  the  very  same  thing  that  we  now  call  a  Parish?" 

399.  Or  who  can  believe  that  the  Parish  of  Rome  denotes  "  the 

*"  VI.  Et  ut  apud  Alexandi-iam,  et  in  urbe  Roma,  vetnsta  consuetudo  servetur, 
utvel  ille  /Ei^ypti,  vel  bic  siibiubicaiiarum  eeclesiarum  Koncitudinenigoiat."— 
(ilaf.  Hist.  Ec.  B.  i,  eli.  vi.) 


156 

very  same  that  \»e  now  call  a  Parish,"  when  reminded  that  Rome 
contained  millions  of  people,  was  of  vast  extent,  and  had,  at  a  very 
early  period,  forty-six  Presbyters  and  seven  Deaeons  under  the 
control  of  the  Bishop  for  the  service  of  the  Church,  which  was  so 
large  that  it  contained  1500  widows  and  afflicted  persons  to  be  sup- 
ported by  the  charity  of  the  affluent?  (Easeb.  Ec.  Hist.  B.  vi,  ch. 
x]iii;See242.) 

400.  Let  us  for  one  moment  consider  what  would  be  the  size  of 
a  building  that  would  contain  the  people  of  such  a  Parish  as  Jeru- 
salem or  Rome.  Iloit;)  many  teiis  of  thousands  of  believers  there 
were  in  Jerusalem  when  Paul  went  there,  we  cannot  exactly  say, 
But  it  is  indisputable  that  there  were  7nany.  Let  us  suppose  four 
only.  Each  person  occupies  about  five  square  feet:  forty  thousand 
persons  therefore  would  require  two  hundred  thousand  square  feet, 
or  a  building  five  hundred  feet  in  length  and  four  hundred  in 
breadth:  and  this  without  taking  into  consideration  the  crowds  of 
unbelievers  who  continually  attended  the  preaching  of  the  Gospel, 
and  of  whom  great  numbers  were  daily  added  to  the  Church. 

401.  Notwithstanding  the  manifest  absurdity  of  this  doctrine, 
Lord  King  labours  to  prove  that  these  ancient  Parishes,  of  Jerusa- 
lem, Rome,  tScc.  "exceeded  not  the  bounds  of  a  modern  Parish," 
from  several  considerations. 

402.  First,  he  says,  "  All  the  people  of  a  Diocese  did  every 
Sunday  meet  all  together  in  one  place  to  celebrate  Divine  service." 
(p.  17.)  This  has  been  shown  to  be  impossible,  and  the  idea  is 
founded  on  misappi-ehension  of  the  meaning  of  some  passages. 

403.  The  first  passage  he  quotes  in  support  of  this  opinion  is 
from  Justin  Martyr's  Apology  addressed  to  the  Emperor.  "  On 
Sunday  all  assemble  together  in  one  place,  where  the  Bishop 
preaches  and  prays."  (p,  17.)  The  words  of  the  original,  which 
he  also  quotes,  are  panton  cpi  to  auto  suncleusis  ginetai:  that  is 
literally,  there  is  an  assembly  (suncleusis,  conventus,  concursus,  a 
eonvention,  concourse,  or  meeting)  of  all  together.  The  words  cpi 
io  auto  signify  together;  and  may,  therefore,  and  do  generally  im- 
ply the  additional  words  in  one  place  used  in  the  translation  of  Lord 
King;  but  there  is  no  express  word  for  in  one  place  in  the  passage. 
But  when  the  circumstances  of  the  case  render  it  evident  that  this 
concourse  or  meeting  could  not  have  been  in  one  place,  from  the  mul- 
titude, (400)  and  the  added  words  are  not  even  necessary  to  a  rea  - 
sonable  ccnstruction  of  the  sentence,  it  is  evident  that  the  argument 


157 

is  not  to  be  relied  on.  TcrtuUian,  in  his  Apology  for  the  persecuted 
Christians  against  the  Nations,  Uses  similar  language  of  the  whole 
body  of  Christians  upon  the  earth.  He  says,  "  Coinuis  in  ccetum  et 
congregationem,  ut  ad  Deum  quasi  manu  facta  precationibus,  ambi- 
amus  orantes."  (Tertul.  Apol.  cap.  xxxix.)  That  is,  "We  come 
together  into  an  assembly  or  congregation,  that  we  may  plead  pray- 
ing to  God,  as  if  constraining  him  by  prayers."  These  two  Fathers 
were  both  writing  Apologies  for  the  Church  at  large,  both  are  de- 
scribing their  customs,  both  are  speaking  of  their  meetings,  and 
both  use  words  of  precisely  similar  import.  Sunerchomai,  in  the 
quotation  from  Justin,  from  which  sunelevsis  is  derived,  (or  of 
tvhich  it  is  the  noun)  signifies  precisely  the  same  as  Coimus  in 
the  quotation  from  Tertullian. 

404.  Moreover  Lord  King  has  quoted  in  another  place  (p.  42)  a 
passage  from  Justin  which  shows  plainly  the  incorrectness  of  trans- 
lating epi  to  auto  in  this  passage,  by  the  words  together  in  one  place; 
as  well  as  the  impossibility  of  the  persons  spoken  of,  all  meeting  in 
one  place. 

405.  The  original  is  as  follows.  "  Te  tou  diou  legomene  cmera 
panton  kata  poleis  e  agrous  menonton  epi  to  auto  suneleusis  gine- 
tai."  That  is,  "  On  sunday  there  is  a  meeting  together  of  all  re- 
siding in  cities  and  countries^  It  is  evident  from  this  use  of  the 
plural  words  cities  and  countries,  that  Justin  in  this  Apology  for  the 
Christians,  speaks,  as  Tertullian  also  does,  of  the  v/hole  body  of 
Chx'istians.  But  notwithstanding  this.  Lord  King  translates  these 
words,  poleis  and  agrous,  manifestly  plural,  by  the  words,  city 
and  country,  in  the  singular;  as  follows:  "  On  sunday  all  the  inhab- 
itants both  of  City  and  Country  met  together." 

406.  It  is  remarkable  in  this  last  sentence  that  the  words  in  one 
pZace  are  omitted  ,■  although  the  original  words  are  the  very  same 
with  those  which  in  the  first  passage  are  translated  together  in  one 
place,  (403)  showing  manifestly  the  justice  of  the  above  argument 
against  the  use  of  those  words  here.  (403  to  405.) 

407.  Indeed  this  passage  appears  to  be  quoted  in  three  different 
places. 

1.  It  is  quoted,  "Panton  epi  to  auto  suneleusis  ginetai:"  with  a, 
reference  to  Apol.  1.  p.  98:  and  is  translated,  On  sunday  all  assem- 
ble together  in  one  j)lace.     (p.  17.) 

2  It  is  quoted,  "  Te  tou  cliou  legomene  emera  panton  epi  to  auto 
isiuieleusis  ginetai:"  with  a  reference  to  Apol.  3.  p.  98,  which  is^ 


158 

feanslatecl,    The  Bishop's  whole  Diocess  nei  together  on  Sunday. 
(p.  19.) 

The  only  difference  between  these  two  sentences  is  tliat  of  the 
addition  of  the  five  words  which  precede  panton  in  the  second.-^ 
These  five  words  signify  on  Sunday;  (literally  on  the  day  called  the 
Sun's ;)  and  this  very  addition  is  found  in  Lord  King's  translation 
©f  the  first.  These  passages  therefore  appear  to  he  the  same. 
.  3.  This  passage  is  quoted  again  in  p.  42.  "  Te  tou  cliou  lego- 
mene  «mera  panton  (kata  poleis  e  agrous  menonton)  epi  to  auto 
suneleusis  ginetai:"  with  a  reference  to  Apol.  2.  p.  99. 

Here  the  only  difference  consists  in  the  additional  words  inclosed 
in  a  parenthesis  in  the  middle  of  the  passage;  which  signify,  resi- 
ding in  cities  and  countries;  and  which  show  beyond  controversy 
that  "the  people  of  a  Bishop's  Diocess"  are  not  intended,  as  Lord 
King  supposes.     (See  407,  2.) 

It  is  to  be  noted  that  the  words  of  the  first  quotation  of  this  sec- 
tion in  the  original,  are  all  that  Lord  King  has  quoted  in  that  place, 
p,  17.  In  the  second  and  third  quotations  (p.  19  and  42)  there  are 
other  words  following  the  ipord  ginetai.  But  it  is  evident  from  a 
dash  between  ginetai  and  the  following  word  in  p.  42,  that  there  is 
an  interval  between  them,  and  that  they  do  not  stand  in  immediate 
connexion.  For  the  purpose  of  comparison,  therefore,  ginetai  is 
the  proper  word  to  close  the  quotation,  and  the  more  particularly 
as  it  is  the  word  with  which  Lord  King  himself  has  closed  the  first 
quotation. 

408.  It  is  very  obvious  that  these  arguments  founded  on  expres- 
sions of  a  general  nature,  when  the  subject  agitated  was  not  at  all  in 
view,  are  a  poor  reliance  in  opposition  to  the  strong  facts  of  the 
ease,  which  no  man  can  call  in  question.  (See  195;  209,  note; 
242.) 

409.  Lord  King  proceeds  thus,  (p.  17 :)  "  Ignatius  writes,  '  Where 
the  Bishop  is,  there  the  people  must  be.'  (Epistle  to  the  Smyrne- 
ans.)"  By  turning  to  that  Epistle  in  the  appendix,  it  will  be  found 
that  Ignatius  is,  in  section  7,  urging  the  Smyrneans  to  avoid  those 
who  would  mislead  them,  and  closes  it  with  the  words,  But  fee  all 
divisions,  as  the  heginning  of  evils.  See  (he  continues  in  section 
8,)  that  ye  all  follow  your  Bishop,  Sfc.  Wheresoever  the  Bishop  shall 
appear  there  let  the  people  also  be.  This  is  obviously  a  general 
charge  to  adhere  to  him,  leaving  all  others.  If  it  were  to  be  taken 
Jiterully,  v*ken  Cyprian  withdrew  from  Carthage,  the  people  ought 


159 

to  have  followed  hii«,  and  it  will  not  do  to  say  ^  that  he  having 
withdrawn,  they  were  released  from  obligation  to  him;  for,  he  in  his 
retirement  governed  them.  (191,201,202.) 

410.  Again  ho  quotes  from  Ignatius,  "It  is  unlawful  to  do  any 
thing  without  him."  (p.  17.)  This  passage  in  the  original  (as 
quoted  by  Lord  King,  same  page,)  is  as  follows :  ''  Otik  cxon  eslin 
choris  tou  episkopou,  oute  baptlzcin,  oiite  agape  poiein;"'  that  is,  '•/< 
is  not  laxfful  without  the  Bishop,  neither  to  baptize,  nor  to  celebrate 
the  holy  communion?''  The  whole  passage  stands  in  the  appendix, 
in  the  8th  seetion  of  the  Epistle  to  the  Smyrneans;  and  it  will 
there  be  seen  that,  although  it  was  not  lawful  to  do  either  without  the 
Bishop,  it  does  not  mean  that  he  was  to  do  every  thing.  For  he 
says.  Let  that  Eucharist  be  looked  upon  as  well  established,  which 
is  either  offered  by  the  Bishop  or  hy  him  to  whom  the  Bishop  has 
given  his  consent, 

411.  Moreover  the  utter  impossibility  of  all  meeting  in  one  place 
is  shown  by  the  fact  that  the  villages  about  Alexandria,  which 
whole  region  was  in  that  Parish  or  Diocess,  were  attended  to  by 
Presbyters.  (Athanasius's  second  Apology  quoted  by  Bowden  ii, 
188  from  Bingham,  Antiq,  vol.,i.  p.  173,  oct.  Edit.) 

412.  Also  by  the  fact  "  that  St.  Austin's  Diocess  of  Hippo  was 
above  forty  miles  long:  for  he  hiiilself  tells  us,  that  Fessala,  a  place 
in  his  Diocess,  was  forty  miles  distant  from  Hippo,  We  also  know 
ihat  in  Tripolis,  one  of  the  six  provinces  of  the  Roman  Africa, 
Jhere  were  but  five  Bishops."  (Bowden  i,  84  from  Maurice  and 
Bingham,  who  quote  the  ancient  Notitia  of  that  Church,  made  about 
tifty  years  after  the  death  of  Austin.) 

413.  It  is  entirely  unnecessary  to  say  rnnre  to  show  the  utter  ab- 
surdity of  the  conclusion  of  Lord  King,  that  "  the  Bishop's  Church 
was  no  bigger  than  our  parishes."     (p.  18.) 

414.  He  next  attempts  to  show  that  "  the  Bishop  had  but  one 
altar  or  communion  table  in  his  whole  Diocess,  at  which  his  whole 
flock  received  the  Sacrament  from  him."  (p.  18.)  In  support  of 
ihis  he  quotes  these  words.  There  is  hid.  one  Altar  as  there  is  hut 
one  Bishop.  (Epist,  of  Ignat.  to  the  Philadelphians.)  If  the  reader 
will  turn  to  that  Epistle,  he  will  find  in  sections  2,3,  and  4  (in  the 
last  of  which  occur  the  words  quoted)  that  Ignatius  is  speaking  of 
Divisions,  and  warning  them  to  avoid  them  and  cleave  to  the 
Church; and  is  not  alluding  to  one  particular  altar.  (Ignatius  ha» 
a  number  of  passages  of  sirt^ilar  import:  see  appendix.) 


415.  lie  quotes  likewise  from  Justin  Martyr  the  following  words: 
"  The  Bishop's  whole  Diocess  met  together  on  Sunday,  when  the 
Bishop  gave  them  the  Eucharist;  and  if  any  were  absent,  he  sent  it 
to  them  by  the  Deacons."  (p.  19.)  This  is  a  strange  translation. 
I  should  make  it  thus :  "  On  Sunday  there  is  a  meeting  together  of 
all;  there  was  a  distribution  and  a  partaking  by  those  administer- 
ing the  sacramei'it  to  each;  and  to  those  not  present  it  is  sent  by  , 
the  Deacons."*     There  is  not  a  word  like  Bishop  in  the  passage. 

416.  The  next  quotation  is  from  Tertullian  as  follows :  "  The 
Ch'istians  received  the  Sacrmnent  of  the  Lord''s  Supper  from  th& 
hands  of  the  Bishop  alone?''  This  translation  is  also  incorrect.  It 
should  run  thus:  "Neither  do  we  take  (the  sacrament)  from  the 
hand  of  any  others  than  of  those  presiding."  "Nee  de  aliorum 
iTianu  quam  pi'tPsidentium  sumimus,"  (De  corona  Militis,  cap.  3.) 
It  will  be  observed  that  the  word  preesidentium,  those  presiding,  is 
plural.  But  there  is  but  one  Bishop  in  a  Church  by  Lord  King's 
own  showing,  (See  more  on  this  point  in  sections  181,  182.) 

417.  Lord  King  next  attempts  to  show,  that  "  the  other  sacra- 
erament  of  Baptism  was  generally  administered  by  the  Bishops 
filone  within  their  respective  JDiocesses.  So  saith  TertuUian,  ^  Be- 
fore the  Bishop  we  renowice  the  Devil  and  the  worldP  (p.  21.) 

418.  This  is  a  part  of  the  same  passage  quoted  last,  (416.)  It 
is  given  in  full  in  section  180;  and  it  is  shown  in  181,  182,  183, 
that  the  Presbyters  and  Deacons  also  baptized.  (See  likewise  sec- 
tions 247  to  249;  &.C.  and  many  of  the  passages  in  Italics  in  the  ap- 
pendix.) Lord  King,  it  may  be  observed,  translates  both  the  sin- 
gular and  the  plural  word,  both  antistes,(See  177)  and  pr(Bsidentium 
by  the  singular  word,  Bishop;  though  he  shews  that  there  is  but 
one  Bishop  in  a  Church,  and  therefore  the  plural  word  prcesidentiunt 
cannot  properly  be  thus  translated. 

419.  Lord  King  also  urges  that  "  The  Church's  charity  was  de- 
posited with  the  Bishop,  who,  as  Justin  Martyr  reports,  was  the 
common  curator  and  overseer  of  all  the  orphans,  widows,"  &,c. 
(p.  22.)  True.  But  could  he  not  employ  agents?  Did  Cornelius 
look  after  every  one  of  his  1500  persons  of  this  description?  Eus- 
tatius  and  Aerius  were  schoolmates.  When  the  former  became 
Bishop,  hf^  made  the  latter  a  Presbyter,  and  set  him  over  his  hos- 

"  "Tc  ton  filiou  le^nmone  cmerapnnton  epi  to  auto  suneletisis  ginotai,  diadosis 
kai  e  nifrtalfpsis  apo  ton  encharistcllifiilon  ekasta  giuctai,  kui  tois  ou  parousi 
di;i  ton  Diakonon  jiempetai.     Apoloir  2,  p.  98." 

In  thu.'^^e  passagos  iliy  Italic  c  is  used  for  held,  and  x\w  Italic  q  for  omega. 


lei 

Jutal  and  place  for  entertaining  the  poor.*  (Epiphan.  kata  AerioUi 
4^0.  "Naolienders,  he  says,  were  restored  again  to  the  Chiu-ch's 
peace  without  the  knowledge  and  consent  of  the  whole  Diocess." 
In  proof  of  this  he  quotes  the  10th  Kpistle  of  Cyprian,  in  which  it  is 
said  "  they  were  to  plead  their  cause  before  all  the  people,"  (p.  23.) 
This  case  however  proves  directly  the  reverse.  The  Church,  in 
Cyprian's  absence,  had  received  some  oftenders  without  his  appro- 
bation, and  he  thought,  on  too  easy  terms.  He  therefore  turned 
them  out  again,  to  wait  until  he  could  give  them  a  hearing,  which 
he  told  them  they  should  have  before  all  the  people,  on  his  return, 
(see  201,202.) 

421.  He  endeavours  to  show  that  the  Diocess  of  Smyrna  must 
have  beenvery  small.  Granting  it  were  so,  it  would  amount  to  no 
more  than,  what  no  one  disputes,  that  some  Diocesses  were  small ; 
but  this  does  not  affect  the  question.  But  what  are  the  proofs  even 
of  this? 

422.  "Ignatius,  he  says,  advises  Polycarp  the  Bishop  of  this 
Church,  To  convene  his  Diocess  to  choose  a  faithful  honest  man  to 
send  a  messenger  into  Si/ria,'''^  (p.  27.)  The  word  translated  Diocess 
in  this  quotation  is,  sumboulion,  council.  In  the  appendix,  section 
1  of  the  Epistle  to  Polycarp,  it  is  translated  a  select  council. 

423.  He  proceeds,  "So  that  the  Bishop  of  this  Church  could 
know  his  whole  flock  personally  by  their  names:"  For  which  he 
quotes,  Ex  onomatos  pantas  zetei.  Zetei  does  not  signify  know  but 
inquire;  and  there  is  no  word  for  personally  in  the  passage.  (See 
the  Epistle  to  Polycarp  section  4;  and  also  pages  25  and  26.) 

424.  Lord  King  goes  on  to  mention  other  circumstances  which 
he  i-epresents  in  a  light  altogether  incredible.  Thus,  he  says, 
speaking  of  Rome^  "In  this  Diocess  there  was  but  one  Church  or 
meeting  place;  for  when  Bishop  Anterus  died,  all  the  Brethren  met 

*  Note:  The  Reader  is  requested  to  consider  the  folloVving  haes  as  a  contin- 
uatian  of  section  4IG;  viz. 

Lord  King  quotes  tliis  passage  again,  [p.  Ill,  pt.  2]  together  with  a  quotation 
from  Justin  Martyr  which  shows  very  clearly  that  the  Deacons  also  distributed 
the  bread  and  wine  ;  as  well  as  with  one  from  Cyprian,  which  shows  the  same 
thing  :  on  which  he  makes  this  remark,  So  that  herein  there  was  a  diversity  of 
customs.  This  however  could  not  have  been  the  case,  particularly  as  Tertul- 
lian  and  Cyprian  belonged  to  the  same  Church;  the  former  in  tiie  end  of  the 
second  century,  the  latter  in  the  middle  of  the  third.  It  is  therefore  evident 
that  lie  has  misapprehended  the  meaning  of  the  word  pnesidentiuvi,  and  that 
this  term  includes  all  who  preside  over  the  people,  the  Bishop,  Presbyters,  and 
Deacons;  all  of  whom  were  set  over  the  people,  and  from  all  of  whom  they 
received  the  sacrament  of  the  Lord's  Supper.     [See  appendix,  Italic  lines,'] 


162 

together  in  the  Church  to  choose  a  successor."  fp.  32.]  This 
was  in  the  year  in  which  the  Roman  Emperor  Gordianus  entered 
upon  his  reign;  viz.  239,  [Euseb.  Ec. Hist.  B.  vi,  ch.xxviii,]  eleven 
years  before  Cornelius  obtained  the  Bishoprick;  who  gave  the  ac- 
count stated  in  242,  ihat  there  were  in  the  Church  of  Rome  1500 
widows  and  afflicted  persons;  and  forty-seven  Presbyters  and  se- 
ven Deacons;  besides  a  number  of  inferior  officers  for  the  service 
of  the  Church,  among  which  are  enumerated  door  keepers,  of 
whom  there  were  no  less  than  fifty-two.  Observe  the  proportion  of 
the  number  of  door  keepers  to  that  of  those  who  officiated  as  min 
isters.  One  Bishop,  forty-six  Presbyters,  seven  Deacons;  in  all 
fifty-four;  and  fifty  two  door  keepers.  Could  all  these  have  been 
for  one  congregation? 

425.  Speaking  of  Alexandria,  Lord  King  says,  "that  in  the 
middle  of  the  fourth  century,  they  could  all,  or  at  least  most  of 
them,  meet  together  in  one;  place."  [p.  38.]  Yet  he  admits  that 
"  in  the  third  century  they  had  divided  then^selvcs  into  several  dis- 
tinct and  separate  congregations,  which  were  all  subject  to  one 
Bishop:"  [p.  38.]  which  admission  destroys  all  he  had  been  build- 
ino-  up.  For  his  argument  is,  that  there  being  but  one  Bishop  in  a 
Church  and  nothing  being  lawful  but  what  he  did;  there  being  but 
one  altar,  and  he  alone  administering  the  sacrament,  [p.  ib']  he 
alone  baptizing,  [p.  21]  there  could  be  but  one  congregation  in  a 
Church :  but  here  is  evidence  produced  by  himself,  that  there  were 
several  congregations  under  one  Bishop,  in  the  Church  of  Alex- 
andria, even  when  all  might,  he  says,  have  met  in  one  house. — ■ 
How  could  he  then  doubt  that  the  same  branching  out  had  taken 
place  in  Rome  with  a  Church  in  which  there  were  even  15U0  pau- 
pers? or  in  Jerusalem,  with  its  many  times  ten  thousand  believers 
in  the  days  of  Paul?  The  truth  is  however,  that  this  Church  of 
Alexandria  had  not  so  few  members  as  Lord  King  represents. — 
That  Cliurch  was  renowned  for  the  number  of  its  learned  men  from 
an  early  age,  [See  332,  333,  33o.]  It  supplied  other  Churches 
with  Presbyters  and  with  Bishops:  their  numbers  and  influence 
were  so  great  that  this  Church  ranked  next  to  Rome,  until  Con- 
stantinople was  built;  an  instance  of  which  is  seen  iu  one  of  the 
decrees  of  the  Council  of  Nice,  which  also  shows  the  absurdity  of 
the  idea  of  the  Bishop  of  Alexandria  being  the  Pastor  of  a  single 
congregation.  The  ancient  custom  was  to  be  observed,  that  he 
ehould  have  charge  of  the  Churches  of  Lgypt,  (31)7,) 


163 

436.  Let  us  now  examine  into  the  manner  in  which  this  author 
endeavours  to  establish  what  is  laid  down  respecting  the  Presby- 
ters in  a  former  section;  [378,  4]  for  the  confirmation  of  which, 
these  two  things,  he  says,  are  to  be  proved. 

1.  Tliat  the  Presbyters  were  the  Bishop's  Curates  and  assistants, 
and  so  inferior  to  them  in  the  actual  exercise  of  their  ecclesias- 
tical conmiission, 

2.  That  yet,  notwithstanding,  they  had  the  same  inherent  right 
with  the  Bishops,  and  so  were  not  of  a  distinct  specifick  order  from 
them. 

427.  As  to  the  first.  Lord  King  succeeds  very  well  in  proving 
that  Presbyters  could  do  nothing  but  by  authority  received  from 
the  Bishop.     The  evidence  abounds  and  he  produces  a  sufficiency. 

428.  With  regard  to  the  second ;  that  the  Presbyters,  notwith- 
standing this  palpable  dependance,  and  incapacity  to  do  a  single 
thing  without  authority  from  the  Bishop,  "were  of  the  very  same 
specifick  order  with  him,  having  the  same  inherent  right  to  perform 
those  ecclesiastical  offices  which  the  Bishop  did;"  the  evidence  falls 
far  short  of  proof. 

429.  To  establish  this  he  endeavours  to  show,  "  that  by  the  Bish- 
op's permission  they  discharged  all  those  offices  which  a  Bishop 
did."  By  the  Bishop's  permission  they  preached,  they  baptized, 
they  administered  the  sacrament,  they  ruled  in  connexion  with 
him,  they  restored  returning  penitents :  all  true,  hy  the  permission 
of  the  Bishop  as  Lord   King  himself  proves. 

430.  But  as  to  confirmation  and  ordination,  particularly  the 
latter,  what  is  the  evidence  that  Presbyters  were  ever  permitted  to 
exercise  these  powers?  As  to  their  illegal  acts,  as  in  the  cases 
before  stated,  [3(30  to  364]  they  are  out  of  the  question.  The  in- 
stances were  rare;  the  act  was  condemned  at  once;  and  no  man, 
that  we  know  of,  undertook  to  contend  for  the  inherent  right  until 
Aerius  did,  and  he  was  pronounced  a  heretic. 

431.  With  regard  to  the  former  power.  Lord  King  says,  "Pres- 
byters confirmed,  as  we  shall  most  evidently  prove,  Avhen  we  come 
to  tj;eat  of  confirmation."  [p.  60.]  I  cannot  however  find  in  that  es- 
say any  thing  upon  the  subject;  but  in  the  second  part,  afterwards 
published  and  bound  together  v/ith  the  first,  he  attempts  to  fulfil 
his   promise. 

432.  His  first  argument  is,  "  that  confirmation  was  an  immedi- 
ate consequent  of  Baptism;"  and   "  we  may  reasonably  suppose 


164 

that  in  a  Church  there  were  some  fit  to  be  baptized  at  least  one©  a 
year;  and  sometimes  it  might  happen  that  cither  the  See  was  va- 
cant, or  the  Bishop  through  persecution  jnight  be  absent  from  his 
flock  so  long  a  time,  as  Cyprian  was  double  the  space;  and  if  so, 
must  no  persons  have  been  baptized  within  that  time  by  reason  of 
the  Bishop's  unavoidable  absence?  That  seems  a  little  hard,  since, 
as  was  said  before,  they  esteemed  Baptism  and  Confirmation  neces- 
sary to  Salvation,  and  lo  deprive  those  souls  of  Salvation  that  died 
within  that  time,  because  they  had  not  been  confirmed  by  the 
Bishop,  which  was  impossible,  would  be  too  severe  and  uncharita- 
ble."    [p.  91,92.] 

433.  The  reply  to  this  ai'gument  is,  1,  That  Confirmation  did  not 
always  immediately  follow  Baptism:  2,  That  Confirmation  was  not 
deemed  absolutely  essential  to  Salvation:  3,  That  whatever  risk 
there  was  in  delaying  until  a  thing  could  be  done  properly,  was 
incurred  in  this  very  absence  of  Cyprian,  in  a  matter  which  ac- 
cording to  Lord  King,  was  precisely  the  same,  viz.  in  the  case  of 
those  who  after  lapsing  in  time  of  persecution  wished  to  be  re- 
ceived again, 

434.  First,  Confirmation  did  not  always  follow  Baptism.  It  is 
remarkable  that  Lord  King  himself  states  a  case  which  proves  this, 
in  another  place,  [p.  88.]  "Cornelius  objected  against  Novalian 
that  he  could  scarcely  acknowledge  him  a  complete  Christian,  be- 
cause being  baptized  in  his  bed,  he  had  not  received  Confirmation, 
or  the  additional  rituals  to  Baptism,  nor  did  he  ever  eifter  receive 
them.'''' 

435.  Secondl}'^,  Confirmation  was  not  deemed  absolutely  essen- 
tial to  Salvation.  The  objection  to  Novatian,  stated  above,  [434] 
was  made  after  he  had  contested  Cornelius's  election  to  the  Bish- 
oprick  of  the  Church  of  Rome,  and  after  Novatian's  Schism  from 
that  Church.  [Euseb.  Ec.  Hist.  B.  vi.  ch.  xliii.]  In  the  mean  time, 
between  this  baptism  and  the  contested  election,  he  had  been  a 
Presbyter  of  that  Church  and  must  have  filled  other  inferior  offi- 
ces. Cornelius,  even  when  writing  a  letter  placing  his  bad  con- 
duct in  a  very  strong  light,  only  says,  "  he  could  scarcely  acknow- 
ledge him  to  be  a  complete  Christian;"  [434]  and  it  is  not  to  be 
believed  that  he  could  have  exercised  the  office  of  Presbyter  in  the 
Church  when  deficient  in  a  ceremony  deemed  essential  to  Salvation. 

436.  Thirdly,  As  to  the  risk  that  might  be  incurred  by  waiting 
the  Bishop's  return,  it  was  actually  incurred  during  the  very  pc- 


165 

riod  to  which  Lord  King  refers,  viz.  Cyprian's  two  years  absence 
from  Carthage.  It  was  during  this  time  that  he  made  the  decision 
mentioned  before;  [201]  that  those  who  had  lapsed  in  time  of  per- 
secution, should  not  be  received  until  he  should  have  it  in  his  power 
to  return  and  determme  the  matter.  A  delay  of  this  kind  occurred 
in  Rome  also  after  the  death  of  Fabian.  [See  241.]  A  similar  risk 
was  encountered  by  all  who  waited,  as  usual,  until  the  regular  time 
for  Baptism  and  Confirmation,  [Dsl]  sometimes  for  almost  a  year. 

437.  The  whole  foundation  of  this  argument,  therefore,  is  un- 
sound, and  (he  conclusion  falls. 

43d.  The  second  argument  of  Lord  King  is :  "  That  Presbyters 
did  baptize,  we  have  proved  already;  and  since  Confirmation  was 
done  at  the  same  time  with  Baptism,  itisiiery  reasonable  to  conclude^ 
that  he  that  did  the  one,  performed  the  other  also."  [p.  92,  2nd  pt.] 

439.  There  is  nothing  in  this  argument  to  convince  a  man,  when 
we  remember  that  it  was  customary  to  baptize  the  new  converts  at 
a  certain  period,  from  Easter  to  the  day  of  Pentecost,  [181 ;]  and 
that  on  that  solemn  and  great  occasion  the  Bishop  and  Presbyters, 
as  well  as  Deacons,  were  all  present;  that  the  convert  confessed 
his  sins  under  the  hand  of  the  Bishop  in  the  Church  and  was  then 
baptized,    [180.]     See  section  247,  &c. 

440.  The  third  and  last  argument  is  as  follows:  "  That  Presby- 
ters did  confirm,  will  appear  most  evidently  from  this  very  conside- 
ration, viz.  That  ihe  imposition  of  hands  on  persons  just  after 
Baptism,  which  we  call  Confirmation,  and  the  imposition  of  hands 
at  the  restitution  of  offenders,  which  we  call  Absolution,  was  one 
and  the  self  same  thing."     (p.  92,  2nd  part.] 

441.  In  support  of  this  he  quotes  several  passages,  the  purport  of 
Avhich  is  as  follows:  Cyprian  says  in  his  letters,  that  when  a  per- 
son from  any  heresy,  desired  to  enter  into  the  Church,  he  ought  to 
be  baptized,  after  which  he  should  be  confirmed;  that  is,  hands 
should  be  laid  on  him  that  he  may  receive  the  Holy  Spirit,  [p.  94; 
manum  imponere  ad  accipiendum  Spiritum  Sanctum,  247,  &c.3  but 
if  he  had  been  baptized  in  the  Church  and  had  left  it,  "  on  his  return 
he  is  to  be  received  by  the  imposition  of  hands  alone,  after  pe- 
nance, into  the  flock  from  whence  he  has  strayed."     [p.  99.] 

442.  From  these  passages  he  argues,  that  the  ceremony  of  im- 
position of  hands  in  these  two  cases  was  the  same,  [p.  99.]  lie 
then  endeavours  to  show  that  Pi*esbyters,  sometimes  with,  and 
sometimes  without  the  Bishop,  imposed  hands  in  the  last  case; 


166 

[p.  09,]  and  concludes,  "if  Presbyters  had  potver  and  authority 
to  perform  the  latter,  I  see  no  reason  why  we  should  abridge  them 
of  the  former."   [p.  101. J 

443.  To  which  it  is  replied  :  First,  that  the  conclusion  that  these 
two  ceremonies,  (the  first  of  which  Lord  King  calls  Confirmation, 
and  properly,  247,  &c.  and  the  second  Absolution,)  are  the  same, 
is  not  strictly  correct.  There  was  imposition  of  hands  in  both 
cases;  but  so  was  there  in  many  other,  as  ordination;  and  therefore 
this  did  not  constitute  them  the  same.  There  was  moreover  this 
material  difference.  If  the  person  had  been  baptized  among  here- 
tics and  had  never  been  in  the  Church,  he  was,  on  being  converted, 
baptized,  and  then  hands  were  imposed  on  him  that  he  might  re- 
ceive the  Holy  Ghost,  [247,  &c.]  But  if  the  heretic  had  been  in 
the  Church,  had  been  baptized  in  it,  had  left  it,  and  wished  to 
return,  he  v/as  not  baptized;  nor  were  hands  imposed  on  him  until 
after  penance;  (per  manus  impositionem  solam  recipi  acta  jJcBniten- 
tia,  penance  being  finished;  p.  99;)  and  this  occupied  from  two  to 
above  ten  years,  according  to  circumstances,  says  Lord  King; 
[p.  129,  part  1]  and  by  the  delermination  of  the  Council  of  Nice 
even  those  who  renounced  the  faith  to  save  their  lives,  were  com- 
pelled to  do  penance  (gcrere  pcenitentiarn)  from  three  to  thirteen 
years.     [Ruffin.  Ec.  Hist.  B.  i,  ch.  vi.J 

444.  Secondly,  Lord  King  endeavours  to  show  that  Presbyters 
sometimes  with  the  Bishop  and  sometimes  without,  imposed  hands 
on  those  who  had  left  the  Church  and  returned. 

445.  To  prove  that  Presbyters  did  sometimes,  without  the  pres-- 
cnce  of  the  Bishop,  by  his  permission,  impose  hands  on  the  penitent. 
Lord   King  quotes  three  passages. 

446.  The  first  is  the  case  of  Scrapion  in  Eg5'pt,  which  he  quotes 
from  Eusebius,  "  Serapion  being  out  of  the  Church's  peace  and 
approaching  the  hour  of  dissolution,  sent  for  one  of  the  Presbyters 
to  absolve  him,  which  the  Presbyter  did  according  to  the  order  of 
the  Bishop,  who  had  before  given  his  permission  unto  the  Presby- 
ters to  absolve  those  who  were  in  danger  of  death."  [p.  100].  Here 
we  ai;e  left  to  infer  that  the  Presbyter,  imposed  hands,  which  how- 
ever was  not  done. 

447.  Eusebius  states  this  matter  thus;  the  account  being  given 
in  a  letter  from  Dionysius  Bishop  of  Alexandria  to  Fabius  Bishop 
of  Antioch.  Serap'on  was  a  harmless  but  weak  old  man,  who  in 
time  of  persecution  had,  to  save  his  life,  sacrificed.     He  had  fre- 


167 

^lucntly  entreated  to  be  received  again,  but  was  not  admitted.  Be^ 
ino-  about  to  die,  having  revived  alter  lying  three  days  speechless^ 
he  sent  his  little  grandson  to  beg  one  of  the  Presbyters  to  visit  him 
immediately.  It  was  night  and  the  Presbyter  was  sick.  "  But, 
says  the  Bishop,  seeing  that  J  had  ordered  that  those  about  to  die, 
if  they  asked  it,  and  particularly  .if  they  had  likewise  formerly 
sought  it  with  humility,  ought  to  be  received,  that  they  might  depart 
resting  on  a  good  hope,  he  gave  the  boy  a  little  of  the  Eucharist, 
and  commanded  that  he  should  pour  it  into  the  mouth  of  the  old  man 
drop  by  drop."  This  was  done  and  Serapion  died  in  peace.  [Eu- 
seb.  El;.  Hist.  B.  vi,  ch.  xliv.3  In  this  case  the  Presbyter  did  not 
even  see  the  person,  and  therefore  did  not  impose  his  hands  on 
him :  nor  is  there  a  word  said  in  the  whole  chapter  about  imposi- 
tion of  hands. 

448.  The  other  two  passages  are  from  Cyprian  "who,  when  he 
was  in  exile,  ordered  his  clergy  to  confess  and  absolve  by  imposi- 
tion of  hands,  those  who  were  in  danger  of  death."  [p.  100.]  In 
the  other  quotation  Cyprian  directs  if  any  were  in  danger,  that 
they  should  not  wait  for  him,  but  "  that  they  might  make  confes- 
sion of  their  sin  to  any  Presbyter  near  them;  that  his  hand  being 
laid  on  them  in  penitence,  they  might  go  to  God  in  peace."  [p.  101, 
the  Latin.] 

449.  Presbyters  were,  however,  permitted  by  Cyprian  to  do  this 
only  in  this  single  case  of  the  last  extremity.  For,  during  Cypri- 
an's exile,  when  the  Presbyters  undertook  to  receive  a  number  of 
lapsed  persons  v/ho  wished  to  return  to  the  Church,  he  blamed 
them  very  much,  and  annulled  the  act,  directing  them  to  wait  until 
he  could  return  and  determine  the  matter.   [201,202;  see  also  241.] 

450.  These  cases,  therefore,  prove  indeed  that  Cyprian  permit- 
ted Presbyters  to  impose  hands  in  one  specified  extreme  case. — 
But,  first,  the  restriction  to  these  cases  proves  the  restriction yrom 
all  others:  and  secondly,  they  were  not  cases  of  confirmation. 

451.  First,  The  restriction  of  the  Presbyters,  by  Cyprian,  to  the 
•single  specified  case  of  immediately  approaching  death,  because 
the  Bishop  could  not  be  had  in  time,  proves  beyond  doubt  that  they 
were  restricted  from  the  performance  of  this  ceremony  in  every 
case  in  v/bich  the  person  could  safely  wait  the  usual  time. 

452.  Secondly,  These  were  not  cases  of  confirmation.  By  con- 
firmation the  person  confijined  was  made  a  member  of  the  Church; 
and  his  influence,  good  or  bad,  afiected  the  Church  as  long  as  he 


168 

lived.  By  imposition  of  hands  upon  a  dying  penitent,  the  object 
was  not  to  receive  him  into  the  Church,  but  merely  to  enable  one 
who  had  been  in  the  Church,  (and  therefore  had  been  confirmed,) 
and  had  left  it  through  fear  of  torment  or  death,  '■'■to  die  in  peace. ''^ 
[448.]  The  cases  stated  and  those  referred  to  during  Cyprian's 
exile  were.all  of  this  kind,  [447,  448.]  And  in  conformity  with  this 
representation,  if  the  sick  man  recovered,  he  v/as  not  allowed  the 
privileges  of  a  member  of  the  Church,  but  continued  in  the  same 
state  in  which  he  was  before  the  ceremony  performed  when  he  was 
believed  to  be  at  the  point  of  death.  Thus,  the  XIV  regulation  of 
the  Council  of  Nice  ran  thus:  "  But  of  those  penitents  who  depart 
this  life,  they  decree,  that  no  one  ought  to  be  dismissed  without  the 
communion.  If  any  one,  indeed,  having  received  the  communion 
should  survive,  that  he  ought  to  fulfil  the  stated  time  (of  penitence,) 
[443]]  or  at  least  according  as  the  Bishop  might  be  willing  to  mod- 
erate it,"  '"^ 

Add  to  this,  that  there  is  no  evidence  produced  that  imposition  of 
hands  was  practised  in  these  cases  of  extremity,  except  what  is 
quoted  above  from  Cyprian.  It  was  not  practised  in  the  case  in 
Alexandria  []447.]  It  is  not  mentioned  in  the  decree  of  the  Coun- 
cil of  Nice;  but  it  is  barely  said  that  the  penitent,  who  had  been 
denied  the  privilege  of  the  communion  during  his  state  of  peni- 
tence, [447]  should  not  be  dismissed  without  ihs  benefit  of  it.  Cyp- 
rian therefore  is  the  only  one,  as  far  as  we  kftow,  who  directed 
tills;  and  "Cyprian,  says  Bishop  Taylor,  vii,  137,  was  a  man  so 
complying  with  the  subjects  of  his  diocess,  that,  if  any  man,  he  was 
like  to  furnish  us  with  an  antinomy." 

453.  To  prove  that  Presbyters  imposed  hands  together  with  the 
Bishop  in  the  reception  of  offenders,  Lord  King  quotes  two  pas- 
sages from  Cyprian.  "  Offenders,  saith  he,  receive  the  light  (right) 
of  communion  by  tho  imposition  of  the  hands  of  the  Bishop  and 
of  his  clergy."  [p.  100.]  This  translation  does  not  appear  to  me 
to  be  correct.  It  should,  I  think,  stand  thus:  "They  receive  the 
right  of  communion  by  the  imposition  of  the  hand  of  the  Bishoj) 
and  clergyman."!     In  this  passage,  which  is  a  literal  translation  of 

*  "  De  his  vcro  qui  vita  cxccdunt  poBiiitentibus,  decernunt,  vacuum  luillnm 
flebcre  diiiiiiti .  Si  quis  sane  accept;i  coininunione,  supervixerit,  debere  eum 
teruitora  slatuta  complere,  vel  cei'te  prout  moderari  Episcopus  voluerit."  [Rul". 
Eo.  Hist.  l.ib.  i,  cap.  vi.] 

t"Per  impositionem /na?ms  Episcopi  etCleii  jus  communicaliouis  accipiniit, 
Ep.  10.  f2.  p.  :iu." 


1G9 

iic  Latin  quotation  of  Lord  King  in  the  same  page,  the  word  hand 
\s  singular;  wlicreas  if  he  had  had  in  view  a  number  of  persons 
present  and  ofliciating,  he  would  have  used  the  plural.  Moreover, 
Cyprian  does^  not  use  the  word  Clerus  for  Presbyter  in  any  of  the 
passages  quoted  from  him ;  but  the  word  Prcshytcrum.  It  is  also 
to  be  considered  that  this  is  not  a  case  of  confirmation  as  has 
been  fully  proved :  and  when  speaking  of  confii-mation  he  evidently 
excludes  Presbyters.  He  says,  "Which  is  done  likewise  now 
among  us,  that  they  who  are  baptized  in  the  Church,  be  offered  to 
the  Bishops,  and  by  our  prayer  and  imposition  of  (our)  hand  receive 
the  Holy  Spirit,  and  be  consummated  with  the  Lord's  seal."* 
(247,  &c.)  Again,  if  Presbyters  joined  in  the  imposition  of  hands 
in  ordinary  cases,  even  of  receiving  offenders,  where  was  the  need 
of  a  special  permission  in  extreme  cases?  (448)  and  why  an  exclu- 
sion in  those  which  were  not?  (449.) 

454.  It  is  therefore  evident;  1,  That  Presbyters  were  not  permit- 
ted to  lay  on  hands  except  in  eases  of  the  last  extremity:  2,  That 
this  liberty  was  allowed  by  Cyprian  only,  as  far  as  we  can  judo-o 
from  the  evidence;  and  he  was  in  the  habit  of  allowing  unusual 
latitude  to  his  Presbyters,  (452)  and  felt  the  consequences  very  apt 
to  follow  laxity  of  rule,  and  complained  heavily  of  their  conduct: 
(153,  201, 202 :)  3,  That  not  one  of  the  cases  produced  is  a  case  of 
confirmation;  either  actually,  or  by  Lord  King's  construction. — 
Not  actually;  because  no  one  was  a  case  of  a  heretic  coming  into 
the  Church,  in  whose  case  the  imposition  of  hands  would  have 
been  Confirmation,  Nor  by  Lord  King's  construction;  because  no 
one  was  a  case  of  a  heretic  who  had  been  in  the  Church  and  wished 
to  return  to  it;  in  which  case  the  imposition  of  hands  was  called, 
according  to  Lord  King,  Absolution,  and  which  he  argues  is  the 
same  as  Confirmation ;  but  which  is  not,  (452.)  Every  case  cited 
is  a  case  of  a  simple  oftender  who  had  not  departed  from  the  Church ; 
but  had  lost  his  standing  through  weakness  of  resolution  in  time  of 
persecution,  who  had  begged  to  be  readmitted  and  was  in  the  pre- 
paratory state  of  penitence;  and  when  dying  was  allowed  the  privi- 
lege of  communion,  without  even  the  imposition  of  hands,  except 
when  permitted  or  directed  by  Cyprian,  in  order  that  he  might  de- 

*  "  Quod  nunc  quoque  apuil  nos  gcritur,  ut  qui  in  Ecclcsia  baptizantur,  Pras- 
positis  Ecclesi;e  oilurantur;  et  per  nostrani  orationem  ac  mauus  inipositionem 
Spiritum  Sanctum  consequautur,  et  signaculo  Dominiuo  consummentur.  Epiat; 
7d.  «8.  p.  220."     (Lord  King's  Enquiry,  itc.  2nd  part,  p.  89.) 

w 


170 

part  in  peace;  and  not,  that  he  might  thereby  be  received  into  ta? 
Church,  (452.) 

455.  Lastly;  Lord  King  says,  "  If  Presbyters  had  power  and 
authority  to  perform  the  latter,  I  see  no  reason  why  we  should 
abridge  them  of  the  former."  (440.)  This  is  not  the  kind  of  proof 
Lord  King  promised,  (431.)  It  is  of  very  little  importance  for  ns 
to  say  we  cannot  see  why  a  thing  was  done  in  one  case  and  not  in 
another.  If  the  imposition  of  hands  in  the  case  stated  by  Lord 
King  were  the  same,  as  he  supposes,  with  confirmation,  why  could 
he  not  produce  something  to  show  imposition  of  hands  by  Presby- 
ters in  cases  decidedly  of  the  latter?  That  he  could  not  do  so,  is 
because  they  are  different  cases,  and  Presbyters  did  not  impose 
hands  in  Confirmation, 

456.  Lord  King  next  proceeds  to  the  subject  of  ordination,  in 
his  attempt  to  show  "  that  Presbyters,  by  the  Bishoj)'.s  permission, 
discharged  all  those  offices  that  a  Bishop  did."  (p.  58,  pt.  1.)  "  A;- 
for  ordination,  he  says,  I  find  but  little  said  of  this  in  antiquity; 
yet  as  little  as  there  is,  there  are  clearer  proot's  of  the  Presbyters 
ordaining,  than  there  are  of  their  administering  the  Lord''s  Supper," 
(p.01,pt.L.) 

457.  After  this  round  assertion  he  produces  but  one  passage  in 
support  of  it  besides  that  of  Timothy;  and  that  one  not  correctly 
represented,  as  will  be  shown:  whereas,  there  is  an  abundance  of 
evidence  that  Presbyters  administered  the  Sacrament.  Without 
searching  for  anv  other  evidence  than  has  been  incidentally  men- 
tioned in  these  pages,  the  reader  is  referred  to  the  following  sections : 
181,  1S2,  183  compared,  201,  235,  410,  note  to  419,447:  see  also 
section  2  of  Ignatius''s  Epistle  to  the  Trallians,  and  section  8  of  that 
to  the  Smyrneans. 

458.  The  single  quotation  Lord  King  produces  in  support  of  the 
opinion  that  Presbyters  ordained,  is  as  follows:  "All  power  and 
«j'race,  saith  Firmilian  is  constituted  in  the  Church,  where  Seniors 
preside,  who  have  the  power  of  baptizing,  confirming,  and  ordain- 
ing." ([).  01.)  The  words  translated  here  Scnio7's,  a.re  major es  natu ; 
which  signify  old  men,  (see  natu  in  Ainsworth's  Dictionary,  quarto) 
and  are  not  the  technical  term  for  Elders.  Lord  King,  aware  that 
this  argument  wants  support,  seeks  it  by  quoting  a  passage  from 
Tertuliian  which  he  says  has  been  considered  as  a  parallel  passage. 
The  passage  runs  tlius:  Prohati  senior es  prcpsidcnt.  "Novv-,  savr* 
Lo.-d  King,  by  these  approved  Elders,  Bishops  and  Presbyters  m.ist 


171 

necessarily  be  imderstood;  hccausfi  Tcrtidlian  speaks  here  of  the 
discipline  exerted  in  one  particular  Church  or  Parish,  in  which 
there  was  hut  one  Bishop;  and  if  he  only  had  presided,  then  there 
could  not  have  been  Elders  in  the  plural  number;  but  there  being 
many  Elders,  to  make  out  their  number  we  must  add  Presbyters  to 
the  Bishop,  who  also  presided  with  him,  as  we  shall  more  fully 
show  in  another  place."     (p.  (51.) 

459.  This  argument  rests  upon  the  assertion  that  Tertullian  in 
the  above  quotation,  Probati  prfBsident  Seniores,  was  speaking  of 
the  discipline  exerted  in  one  particular  Church.  That  this  was  not 
the  fact  it  needs  only  to  read  the  passage,  at  once  to  perceive.  It 
occurs  in  Tertullian's  Apology  against  the  Nations.  He  had,  in 
the  preceding  chapters,  been  engaged  in  refuting  the  charges  com- 
monly brought  against  the  Christians  by  the  Heathen  Nations,  and 
in  retorting  upon  them,  with  a  great  deal  of  force,  by  quoting  the 
known  instances  of  depraved  conduct  in  their  most  celebrated  phi- 
losophers. The  chapter  in  which  the  passage  in  question  occurs, 
commences  thus: 

'•  I  will  now  give  an  account  of  the  affairs  of  the  Christian  sect, 
(or  company,  factionis  Christiante)  that  I  who  have  refuted  the 
evil,  may  point  out  the  good  things. 

"  We  are  a  body  (or  one  body)  respecting  the  knowledge  of  reli- 
gion, the  unity  of  discipline,  and  the  covenant  of  hope.  We  come 
together,  &c.  We  pray,  &c.  We  are  collected,  &c.  Truly  we 
feed  our  faith  with  holy  words,  we  elevate  our  hope,  &.c.  These 
are  the  commencing  words  of  the  different  sentences  which  precede 
the  quotation,  in  question.  Then  follow  the  words  of  the  quotation : 
"Certain  approved  old  men  preside,"  &c.  "  President  probati  quique 
seniores,"  &.C.  (Tertul.  Apol.  cap.  xxxix.)  It  appears  to  me  that 
no  man  can  hesitate  to  say  that  this  language  is  used  of  the  whole 
body.  The  first  words  in  which  he  expresses  his  intention;  as  well 
as  the  first  words  he  uses  in  attempting  to  accomplish  his  purpose, 
point  it  out.  I  will  give  an  account  of  the  Christian  sect,  &c. — 
We  are  a  body,  &c.  The  argument,  therefore,  resting  on  this  con- 
struction falls  to  the  ground. 

460.  The  word  Preside  is  general  and  may  be  spoken  of  Bishops 
-alone,  or  Bishops  and  Presbyters  according  to  circumstances.  In 
this  case  Tertullian  was  speaking  of  the  Church  Universal,  and 
therefore  he  might  use  the  term  in  speaking  of  the  Bishops  alpne, 
wbo  more  especially  presided;  and  by  those  whom  he  was  address- 


172 

ing,  they  were  so  paiticularly  looked  upon  as  the  piesiding  persons^, 
(hat  they  were  always  first  and  chiefly  aimed  at  in  persecutions,  of 
which  abundant  evidence  could  easily  be  produced.  An  instance 
may  be  seen  in  section  198,-  Cyjirian  the  Bishop  was  compelled  to 
flyjlnit  the  Presbyters  could  remain  safely  when  a  persecution  was 
but  threatened.  This  word,  preside  not  only  may,  but  must  mean 
Bishops  in  this  passage,  if  it  be  a  parallel  passage  with  that  from 
Firmilian:  for,  it  is  certain  from  his  own  declaration  that  the  latter 
was  speaking  of  Bishops. 

It  is  remarkable  that  in  another  place,  where  Tertullian  was  cer- 
tainly speaking  of  the  ceremonies  as  practised  in  an  individual 
Church,  and  unquestionably  included  the  Pi'esbylers  in  the  term 
presiding  persons,  Lord  King  translates  the  word  pra^sldcntium  by 
the  word  Bishop.     (See  416  in  connexion  with  179  to   163.) 

461.  But  why  seek  an  explanation  of  the  meaning  of  a  passage 
from  comparing  it  with  language  that  others  have  used,  when  the 
writer  explains  his  own  meaning  in  the  very  epis'le  from  v/hich  it 
is  taken.  Firmilian  in  this  same  epistle,  uses  these  words:  "  How 
is  this  that  when  we  see  Paul  baptized  his  disciples  again  after 
John's  baptism,  we  should  make  any  doubt  of  baptizing  them  who 
return  from  heresy  to  the  Church,  after  that  ualawful  and  profane 
baptism  of  theirs,  unless  Paul  was  Ifess  than  these  Bishops  of  whom 
2ce  are  speaking  now,  that  these  indeed  might  give  the  Holy  Ghost 
by  imposition  of  hands  alone,  but  Paul  was  insufficient  for  it." — 
(Bowden  1,  138:  see  anolh.or  passage  equally  decisive  from  the 
same  Epistle  in  section  206.) 

462.  Firmilian  was  arguing  the  question,  which  at  that  time  was 
much  agitated,  whether  those  who  came  to  the  Church  from  the 
heretics  ought  to  be  baptized  before  they  were  confirmed.  He 
agreed  with  Cyprian,  to  whom  this  Epistle  was  addressed,  that 
they  ought  to  be  baptized.  He  argues  in  the  passage  quoted  by 
Lord  King  that  "  AH  power  and  grace  is  settled  in  the  Church, 
wliere  the  Toajores  natu  preside,  who  possess  the  power  of  baptiz- 
ing, of  imposing  hands  (confirming,  247,  &c.)  and  of  ordaining." 

463.  Firmilian  being  a  Bisho[),  intimate  with  Cyprian,  agree- 
ijig  with  him  in  doctrine,  it  would  not  be  reasonable  to  conclude 
from  this  passage  alone,  that  wmjorcs  ?mto  signify  Presbyters;  be- 
cause it  is  declared  in  it,  that  these  majores  natu  possess  the  power 
of  baptizing,  confirming,  and  ordaining:  a  doctrine  totally  opposed 
to  every  thing  on  record  if  spoken  of  Presbyters,  (see  153,  191, 


173 

^01,  202)  and  unsupported  by  a  single  fact,  Lord  King  not  hav- 
ing been  able  to  bring  forward  one;  but  resting  the  whole  argument 
for  Presbyters'  ordaining  on  this  single  quotation  from  Firmilian. 

4G4.  If  in  this  single  passage,  the  word  instead  of  being  majoi'es 
natu,  literally  old  men,  had  even  been  Preshijtcri,  there  would  be 
good  reason  to  believe  it  interpolated;  because  it  would  be  so  to- 
tally opposed  tolill  the  ancient  writings  of  the  Church,  that  there 
cannot  be  produced  one  quotation  in  which  these  powers  are  attribu- 
ted to  the  Presbyters;  but,  on  the  pontraiy,  whenever  the  question 
arises,  by  the  forwardness  of  some  of  that  order,  it  is  instantly 
decided  that  they  have  no  such  right. 

465.  But  when,  in  addition  to  these  considerations,  Vf'e  have 
Firmilian's  own  declaration  that  in  this  Epistle  he  is  speaking  of 
Bishops  (401)  contest  is  at  an  end. 

460.  It  is  furthermore  to  be  observed  that  all  Lord  King  urges  on 
this  passage  is,  ihat  majores  natu  included  both  the  Bishop  and  his 
Presbyters,  and  that  "  Jwtli  they  and  the  Bishop  ordained  together, 
both  laying  on  their  hands  in  ordination,  as  Timothy  was  ordained 
by  the  laying  on  of  the  hands  of  the  Presbytery;  that  is,  by  the 
hands  of  the  Bishop  and  Presbyters  of  that  Parish  Avhere  he  was 
ordained,  as  is  the  constant  signification  of  the  word  Presbytery, 
in  all  the  writings  of  the  ancients."     (p.  02,  part  1.) 

467.  By  his  own  account  thei-efore,  a  Bishop  was  present  at  the 
ordination  of  Timothy  spoken  of  ii>  Paul's  first  Epistle  to  him,  and 
Paul  must  have  been  that  Bishop,  (see  pp.  14, 15.)  It  has  already 
been  shown  that  this  ordination  was  to  the  office  of  Presbyter,  (93.) 
There  is  therefore  nothing  in  this  case  but  what  is  at  this  day  prac- 
tised in  the  Episcopal  Church  in  the  ordination  of  Presbyters. — 
The  imposition  of  their  hands  is  however  unnecessary.  Without  it 
the  ordination  is  valid,  (Acts  xiv,  23;  sections  191,  333;)  while  the 
imposition  of  their  hands  without  that  of  a  Bishop  has,  in  all  ages, 
been  declared  invalid,  (359  to  368.)  Indeed  this  practice  of  the 
Presbyters  laying  on  of  hands  in  the  ordination  of  even  a  Presby- 
ter, is  an  innovation  upon  the  most  ancient  practice.  There  cannot, 
I  think,  be  produced  a  solitary  case  in  which  Presbyters  imposed 
hands  with  a  Bishop,  in  the  ordination  of  a  Presbyter,  from  any  of 
the  Fathers  of  the  first  four  centuries ;  for,  although  I  have  not  read 
them  thoroughly,  or  all  of  them,  yet  if  such  a  case  exist,  it  would 
have  beeii  produced.  As  to  the  scriptures,  in  not  one  case  of  ordi- 
nation mentioned  in  the  New  Testament  is  there  a  word  said 


174 

about  Presbyters  or  Elders  imposing  hands,  unless  it  be  in  the  case 
of  Timothy's  ordination  to  the  office  of  Presbyter,  l^he  ordination 
of  the  seven  Deacons  was  by  the  Apostles,  (Acts  vi,  G.)  The 
Apostles  Barnabas  and  Paul  ordained  Elders  in  all  the  Churches 
of  Asia  which  they  planted  in  their  tour  together,  (Acts  xiv,  23.) 
In  Paul's  directions  to  Timothy  and  Titus  not  a  word  is  said  about 
the  aid  of  Elders  in  the  ordinations  they  were  directed  to  perform. 
Nothing  like  the  aid  of  a  Presbyter  occurs  in  a  single  passage  on 
the  subject,  except  it  be  intended  in  the  solitary  passage  respecting 
Timothy's  ordination  to  the  office  of  Presbyter.  The  translation, 
in  the  passage  relating  to  this  ordination,  of  the  word  Prcshutcriou 
by  the  words  the  office  of  Presbyter,  instead  of  the  Presbytery,  is 
not  therefore  so  absurd  as  Dr.  Miller  represents  it.  The  passage  so 
translated  runs  thus:  "Neglect  not  the  gift  of  the  office  of  Presbyter, 
which  is  in  thee  with  the  laying  on  of  hands."  This  translation  re- 
quires not  the  change  of  a  single  word,  or  even  le'ter.  The  word 
Presbyterium  is  used  by  Eusebius  in  many  instances  for  the  office  of 
Presbyter*  This  reading  corresponds  with  Paul's  declaration, 
that  it  was  by  the  imposition  of  his  hands  that  Timothy  received  the 
gift,  (II.  Tim.  i,  6,-)  as  also  with  all  the  other  cases  in  the  New 
Testament  in  which  the  Apostles  alone  laid  on  hands  or  ordained. 
In  all  the  cases  of  ordination,  viz.  in  the  passages.  Acts  vi,  G;  xiv, 
23;  I,  Tim.  iv,  14;  II.  Tim.  i,  6;  the  words  used  in  the  original  sig- 
nify the  laying  on  of  hands.  This  reading  corresponds  also  with 
Paul's  directions  to  Timothy  with  regard  to  ordaining  Presbyters 
and  Deacons,  in  which  there  is  no  mention  of  any  Presbyter  to 
assist  him:  neither  is  there  in  the  directions  to  Titus.  It  corres- 
ponds wiihthe  practice  of  the  Church  for  centuries  after  the  days 
of  the  Apostles,  there  being  no  mention,  as  far  as  I  have  been  able 
to  discover,  of  any  imposition  of  hands  by  Presbyters  in  the  ordi- 
nation of  Pjesbyters  in   any  of  the  writers  examined,  and  not  a 

*  The  following  expressions  from  Eusebins's  Ecclesiastical  History  arespeci- 
inoMS  of  this,  "  Manus  ilh  ad  Prcsln/tcriirm  imposiierant."  (Lib.  vi.  c.  viii.) — 
Tliey  iiad  ordained  him  to  the  office  of  Prc'^hi/ter.  Presbyterium  cannot  iiere  sig- 
nify any  thin"-  else.  So,  "  Pi-cshijtnrii  gradiim  in  CfEs.  Pal.  ab  cjns  loci  Episcojiis 
ac.cipit."  (Lib.  vi.  c.  xxiii.)  "  lie  received  llie  grade  of  tlicofficQ  of  Presbyter 
m  Ctes.  Pal.  front  the  Bishopsof  that  place."  This  might  properly  enough  be 
translated  llie  grade  of  Presbyter;  but  though  meaning  tiie  same  thing  here,  it 
is  not  a  literal  translation;  and  it  would  not  answer  to  translate  Presbyterium 
by  the  word  Presbyter  iu  the  first  example  given.  These  passages  both  relate 
to  Origen.  (See  333.)  Another  instance:  "  Q,uarta  illius  epistola  do  baptis- 
inate  ad  Dioiiysium  Komanum  tunc  quidem  Presbyterium  sortilum,  paulo  autem 
post  eliam'  Episcopatum  adeptum,  scripta  esl,"  &<:.  tliu  translatiou  of  wdikli 
is  given  in  the  first  li.ncs  of  section  334. 


173 

rase  piodiicod  by  any  advocate  of  that  doctrine.  '* Pr^sbyteti,  in 
ihe  primitive  Church,  did  never  join  with  Bishops  in  collating  holy 
orders  of  Presbyter  and  Deacon,  till  the  fourth  council  of  Carthage; 
much  less  do  it  alone,  rightly,  and  with  effect.'"  (Taylor's  Works 
vii,  139.)     This  was  in  the  year  G57.     (Ibid.  137.) 

468.  The  \\;ord  Presbuteriou,  moreover,  was  understood  to  signify 
the  office  by  the  Latin  Fathers;  Avhile  the  Greek  Fathers  consider 
it  as  signifying  a  collective  body;  not  however  of  Presbyters,  but 
of  Bishops.*  AVith  the  Latin  Fathers  agreed  Erasmus,  one  of  the 
most  learned  men  of  the  16th  century,  (Taylor's  Works  vii,  119.-) 
and  Calvin.  The  latter  uses  the  following  language:  "But  Paul 
speaks  of  himself  as  having  laid  hands  upon  Timothy,  without  anv 
menfion  of  many  others  having  united  w  ith  him,  '  I  put  thee  in  re- 
membrance, that  thou  stir  up  the  gift  of  God  which  is  in  thee,  by 
the  putting  on  of  my  hands.'-  His  expression  in  the  other  Epistle, 
'  of  the  laying  on  of  the  hands  of  the  Presbytery,'  I  apprehend  not 
tosignif}^  a  company  of  Elders,  but  to  denote  the  ordination  itself; 
as  if  he  had  said,  Take  care  that  the  grace  which  thou  rcceivedst 
by  the  laying  on  of  hands,  when  I  ordained  thee  a  Presbyter,  be 
not  in  vain."     (See  Calvin's  Institutes,  Book  iv,  ch.  iii,  ^xvi.) 

469.  Dr.  Miller  represents  this  opinion  of  Calvin  as  the  result  of 
un  immature  judgment.  "But  Calvin,  he  says  in  his  Letters  p.  58, 
soon  afterwards,  when  he  came  to  write  his  Commentary,  and  when 
his  judgment  was  more  mature,  gave  a  very  different  opinion." 

470.  The  facts  are  these,  Calvin  w^as  born  in  1509.  The  dedi- 
cation of  his  work  to  the  King  of  France  is  dated  1530.  He  was 
therefore  27  years  of  age  when  he  wrote  the  work.  It  passed 
through  many  editions  in  his  life  time,  "and  every  time  was  further 
impi'oved  and  enlarged  by  him,  till  in  the  year  1559,  twenty-three 
years  after  the  first  impression,  he  put  the  finishing  hand  to  his 
work,  and  published  it  in  Latin  and  French,  with  his  last  correc- 
tions and  additions."  (Translatoi''s  preface  p,  ix.)  He  died  in 
1564,  This  finishing  hand  was  therefore  put  to  the  work  five  years 
before  he  died,  and  when  he  did  not  expect  to  live  one,  (Author'»- 
prcface  p.  2.)  The  work  after  this  last  revi?ioa  passed  through 
jive  or  six  editions,  (Translator's  preface  p.  ix:)  and.  the  passa"-* 
above  <[uoted  still  stands  in  the  place  above  referred  to, 

*--Oiiperi  Prcsbuteroii  pltfiin  ontautlia,  aik  pori  epl^kopon."  (St.  Cliry- 
sostotii.)  "  Ho  ppeaks  imi  of  Prosbytcrs  here,  but  of  Bisliops.  So  The«- 
pliylact,  So  Tlieodoret;    and  G'.CLimeniiw."     (Taylor's  Works  vii,  119.) 


170 

471.  After  his  poor  iirray  of  testimony  to  support  the  claims  of 
Presbyters,  Lord  King  proceeds  thus:  "Though  as  to  every  par- 
ticular act  of  the  Bishop's  office,  it  could  not  be  proved  particularly 
that  a  Presbyter  did  discharge  them;  yet  it  would  be  sufficient,  if 
we  could  prove  that  in  the  general  a  Presbyter  could  and  did  pet- 
form  them  all."  He  then  quotes  the  following  from  Cyprian  in 
exile  to  his  Presbyters,  as  evidence  that  they  could  do  so:  "He 
exhorts  and  begs  them  to  discharge  their  own  and  his  ofllce  too,  that 
so  nothing  might  be  wanting  either  to  discipline  or  diligence." — 
(p.  62.)  Cyprian's  words  are,  "  Do  both  your  part  there  and  mine, 
that  nothing  may  be  wanting  either  to  discipline  and  diligence.''''* 
That  Cyprian  did  not  intend  they  should  execute  every  part  oihis 
o^cc  cannot  be  doubted,  from  several  passages  already  quoted  which 
the  reader  is  requested  to  turn  to.  (See  sections  191,  201.)  Lord 
King  quotes  another  passage  from  Cyprian  of  similar  import,  which 
has  been  already  stated  and  answered,  (See  196  to  200.) 

472.  He  quotes,  lastly,  a  passage  from  a  letter  from  the  Presby- 
ters of  Rome,  "  written  on  the  same  occasion,"  (by  which  1  under- 
stand the  exile  or  death  of  their  Bishop)  in  which  they  say,  "  And 
since  it  is  incumbent  upon  us,  who  are  as  it  were  Bishops,  to  keep 
the  Jlock  in  the  room  of  the  pastor,-"  &.c.  This  is  very  far  short  of 
performing  all  the  offi.ces  of  a  Bishop.  That  the  Roman  Presby- 
ters had  no  idea  that  they  could  do  so  is  evident  from  their  letter 
already  quoted,  (See  241.) 

473.  Lord  King  has  entirely  passed  over  the  objection  to  his 
doctrine  arising  out  of  the  ordination  of  Bishops.  Ordination  to  an 
office  conveys  the  idea  of  introduction  into  one  which  the  person 
previously  did  not  hold.  Jf  Presbyter  and  Bishop  was  the  same 
office,  grade,  or  order.  Why  were  Presbyters  ordained  when  they 
Were  appointed  to  a  Bishoprick?  What  was  the  second  ordination 
for?  (See  283.) 

He  allows  that  "  the  more  Bishops  there  were  present  at  an  in- 
stalment, the  more  did  its  validity  and  unexceptionableness  appear. 
Whence  Cyprian  argues  the  undeniable  legality  of  Cornelius's  pro- 
motion to  the  See  of  Rome  because  he  had  sixteen  Bishops  present 
at  his  ordination."     (p.  50.)     Cornelius  himself,  however,  stated 

*  "  Fiiiiganiiiii  ilHc  et  vesiris  p.iitihus  au  meis,  ut  nihil  vel  ad  di.SGii>linam,  vel 
aJ  diligeDliiUii  dc-it."     [Enquiry  p.  62.] 

i\(tt(j:  iit  t^umn  of  the  vel'erences  to  King's  Enquiry  the  jmr t]ins  not  hcv.n 
mciilioncd.  But  wlieie  it  is  not  mcutioaed,  the  reader  will  find  the  passuge 
'^uolcd,  at  the  laraked  place  in  oixo  or  other  of  the  two  parts. 


177 

Ihat  there  were  ia  Rome  forty-six  Presbyters,  (242.)  If  the  Prea* 
byters  were  of  the  same  ordei",  aiul  had  an  inherent  right  to  ordain, 
why  was  not  the  boast  made  that  there  were  sixty-two  present? 

474.  Truly  it  must  be  admitted  that  Lord  King  has  produced  a 
small  amount  of  testimony  to  support  the  claim  he  is  advocating. — 
Not  a  single  case  quoted  of  Presbyters'  confirming,-  but  in  place 
thereof,  a  laboured  attempt  to  prove  that  the  absolution  of  a  penitent 
offender,  readmitted  to  the  comMunion,  is  the  same  as  confi^rmation ; 
in  order  that  the  laying  on  of  hands  dixected  by  Cyprian  in  the  for- 
mer case,  and  certainly  not  always  practised,  if  ever  necessary, 
(447)  may  be  represented  as  a  case  of  confirmation:  which,  con- 
nected with  the  fact  that  a  case  of  the  latter  is  not  produced,  is 
equivalent  to  an  acknowledgn^nt  that  it  cannot  be  done.  Not  a. 
solitary  case  quoted  to  prove  Presbyters  ordained;  but  instead 
thereof,  a  solitary  quotation,  which  says  nothing  in  favour  of  the 
doctrine  of  itself;  but  must  be  bolstered  up  with  another,  the  bear- 
ing of  which  is  manifestly  misapprehended  and  misrepresented, 
and  consequently  affords  it  no  assistance;  while  the  main  proposi- 
tion is  itself  shown,  by  the  very  lettqr  in  which  it  occurs,  to  relate, 
not  to  Presbyters,  as  Lord  King  represents,  but  to  Bishops,  (461.) 

475.  Let  the  reader  now  pause  for  a  moment  and  consider  on  the 
one  hand,  the  small  amount  of  testimony  offered  by  this  writer, 
and  the  emptiness,  the  perfect  weakness  of  that  which  is  oflered; 
as  well  as  the  entire  absence  of  facts  to  show  the  exercise  by  Pres- 
byters of  the  powers  of  confirming  and  ordaining;  together  with 
the  learning  and  abilities  of  Lord  King,  which  are  a  p4edge  that  all 
was  done  that  could  be,  for  the  cause :  and  on  the  other,  the  abound- 
ing facts,  the  express  declarations,  to  show  that  these  ofiices  were 
performed  by  Bishops  from  the  commencement.  Let  him  consider 
what  an  infinite  variety  of  expressions,  dii'ectly  on  the  subject,  and 
incidentally  m.cntioning  things  relating  to  it,  or  alluding  to  it,  have 
been  quoted  in  these  pages;  and  not  one  inconsistent  with  the  Epis- 
copal doctrine — not  one  countenancing  the  Presbyterian.  Let  him 
reflect  for  a  moment  upon  the  exalted  character  of  Ignatius,  testi- 
fied by  the  expressions  of  high  approbation  of  Polycarp,  and  the 
great  desire  of  the  Churches  of  Asia  to  have  his  last  Epistles;  upon 
his  long  services,  his  great  devotion  to  the  cause,  his  willing  mar- 
tyrdom, his  triumphant  death;  upon  the  clearness  with  which  he  in 
very  many  instances  speaks  of  the  three  orders  of  ministers  in  the 
Churcli,  the  superiority  of  the   Bishop.^,   and  the  subordinatioa  ©f 

X 


178 

the  Piesl)yters;  upon  the  total  absence  of  any  doubtful  expressioa 
i-especting  this  point;  upon  the  certainty  that  Ignatius  died  but  a 
few  years  after  John;  and  therefore  that  his  Episcopate  was  dur- 
ing the  lifetime  of  that  Apostle,  and  doubt  if  he  can  that  the  order 
of  the    Church  was  Episcopal  during  the  days  of  the  Apostles. 

476.  Before  bringing  this  essay  to  a  close  it  is  proposed  to  notice 
briefly  some  minor  objections,  cavils,  &lc.  which  have  been  made 
against  the  doctrine  herein  advocated, 

477.  It  has  been  alleged  that  many  Episcopalians,  dui'ing  the 
progress  of  the  Reformation  and  since,  have  admitted  the  validity 
of  the  ministry  of  the  Reformed  Churches  which  have  not  Episco- 
pal ordination. 

478.  To  this  it  is  replied  that  this  is,  at  most,  but  the  opinion  of 
these  Episcopalians,  formed  upon  various  considerations;  in  some^ 
from  affectionate  regard  for  individual  Reformers  of  the  Churche* 
not  Episcopal ;  in  others,  perhaps  in  all  of  the  early  English  Re- 
formers, from  fear  of  the  consequences  of  breaking  with  those 
Churches,  &c.  But  our  judgment  is  no-t  to  be  made  up  from  what 
they  thought.  Dr.  Miller  protests  against  the  introduction  of  the 
opinions  of  even  the  early  Fathers,  the  devoted  martyrs.  How 
much  less  ought  we  to  be  influenced  by  that  of  these  men,  who  were 
operated  upon  by  the  most  powerful  motives^  such  as  are  emi- 
nently calculated  to  disturb  the  judgment, 

479.  Some  of  those  who,  in  the  progress  of  the  Reformation  and 
since,  were  in  the  English  Church,  were  not  Episcopalians  in  prin- 
ple,  but  were  secretly  plotting  to  subvert  the  order  of  the  Church  j 
of  which  there  is  ample  evidence  in  Fuller's  History.  Even  some 
Bishops  were  suspected  of  being  opposed  to  it,  after  their  return 
from  the  Continent  whore  they  were  driven  by  the  accession  of 
IMary  to  the  Crown  of  England. 

4S0.  All  were  more  or  less  influenced  by  the  fear  of  breaking 
with  the  Continental  Reformers,  whose  friendship  they  deemed  es- 
sential to  their  safety.  The  contest  between  the  Protestant  and 
Catholic  parties  was  excessively  violent.  Many  persons  were 
burnt  in  England,  many  in  Spain.  In  France  30,000  were  mur- 
dered on  St.  Bartholomew's  day.  Political  motives  were  connected 
with  these  excesses.  The  great  men  of  different  countries  headed 
the  parties,  and  used  their  eflorts  for  their  own  advancement.  Eli-  ■ 
zabeth  of  England  in  the  commencement  of  her  reign,  was  so  cau- 
tious that  for  many  weeks  the  mmm  v.  as  celebrated  in  licr  own  Chapel 


179 

with  great  pomp.  She  was  jealous  of  the  claim  of  the  Catho- 
lic Queen,  Mary  of  Scotland,  to  the  dominion  of  the  whole  Is- 
land; and  Don  John  of  Austria  had  formed  the  scheme  of  mar- 
rying Mary,  and  laying  claim  to  the.  Crown  of  England.  He 
was  then  Covernor  of  Holland  under  Philip  IJ,  King  of  Spain,  the 
husband  of  the  late  Queen  Mary,  Elizabeth's  sister.  Elizabeth 
was  aware  of  these  schemes,  and  of  the  enmity  of  the  Popish  Prin- 
ces towards  her.  Common  enemies  made  her  and  the  Hollanders, 
friends  from  interest.  They  being  hard  pressed,  oflered  her  the 
sovereignty  of  the  country,  which  she  wisely  refused;  but  never- 
theless aided  them  with  money  and  afterwards  with  troops.  These 
political  as  well  as,  what  have  been  mis-called,  religious  considera- 
tions, led  to  the  eijuipmcnt  of  the  Spanish  Armada  for  the  invasion 
of  England.  It  was  long  in  agitation;  vessels  were  collecting  iu 
the  ports  of  the  continent  to  transport  troops;  the  most  formidable 
fleet  that  had  ever  put  to  sea,  was  long  in  i)reparalion;  all  Eng- 
land was  in  a  similar  state  of  alarm  to  that  we  have  witnessed  when 
she  was  threatened  in  like  manner,  of  late  years,  by  Napoleon;  but 
much  greater,  because  of  the  greater  violence  and  ferocity  of  the 
former  age,  the  English  being  threatened  with  tire  and  faggot,  tor- 
ture and  chains.  The  friendship  of  the  Continental  Reformers  was 
so  necessary  that  Elizabeth  refused  to  take  some  measures,  proposed 
by  her  council,  which  were  calculated  to  inflame  a  difference  be- 
tween the  Pope  and  the  Spanish  King,  through  fear  of  exciting  sus- 
picions as  to  her  motives  in  the  breasts  of  the  Protestant  Princes 
of  Europe.  Add  to  this  that  the  leaders  of  the  Reformation  were 
men  of  first  rate  talents,  and  learning;  that  tbeir  influence  in  polit- 
ical affiiirs  was  great;  that  their  abilities  were  in  constant  exercise 
against  the  Popish  claims:  so  that  in  every  point  of  view  it  was  of 
the  utmost  importance  to  secure  their  good  will.  Moreover  when, 
upon  Mary's  accession  to  the  Crown  of  England,  the  English  Re- 
formers fled  to  the  Continent,  they  were  received  with  tli3  utmost 
cordiality,  and  treated  with  the  greatest  friendship  and  hospitality, 
as  long  as  they  were  under  the  necessity  of  continuing  in  exile.  The 
powerful  influence  of  Calvin  led  some  to  adopt  his  theological  opin- 
ions entirely,  while  others  were  more  or  less  influenced;  of  which 
as  well  as  other  things  here  stated,  there  is  abundant  evidence  in 
Fuller;  who  gives  an  account  of  the  differences  which  thus  grew 
up  among  the  English  exiles  at  Frankford,  Zurich,  and  Geneva, 
481.  Fear  of  deadly  enemies,  partiality  to  friends,  and  gratitude 


180 

for  essential  services,  agreement  in  almost  all  other  essential  points, 
and  community  of  danger,  led  to  an  union  against  the  common 
enemy,  and  to  a  willingness,  on  the  part  of  the  Episcopalians,  to 
hear  every  thing  that  could  be  said  in  favour  of  the  Church  Govern- 
ment of  the  Cahinistic  Churches,  and  to  believe  that  their  minis- 
try was  valid. 

483.  Most  of  thege  Episcopal  writers  founded  their  opinions  on 
the  community  of  name  of  Presbyter  and  Bishop  in  the  New  Tes- 
tament, and  on  the  declaration  of  Jerome  that  at  tirst  the  Church 
was  governed  by  a  common  council  of  Presbyters,  but  afterwards 
by  a  Bishop  set  over  them.  This  they  took  for  granted  was  by 
the  successors  of  the  Apostles;  and  therefore  was  not  absolutely 
binding  on  us,  inasmuch  as  whatever  the  Apostles  left  as  the  order 
der  of  the  Church,  is  valid.  They  did  not  however  advert  to  the  fact 
that  Jerome  has  given  no  evidence  of  this;  that,  oven  admitting  it 
were  true,  he  himself  says  it  was  done  in  consequence  of  the  di- 
visions at  Corinth,  in  the  time  of  the  Apostles,  and  consequently 
was  done  by  them;  and  that  he  even  expressly  states  that  the  Apos- 
tles appointed  Timothy,  Titus,  James,  and  Mark,  Bishops.  On 
this  subject  the  reader  is  referred  to  the  following  sections:  218  to 
232,  243,  244,  250,  380  and  note. 

483.  Some  of  them  rest  their  opinion  on  the  statement  that  in 
Alexandria  Presbyters  ordained  the  Bisho])S  until  the  time  of  Dio- 
nysius  and  Heraclas.  Archbishop  Usher  is  said  to  have  stated 
this  to  Charles  I.  on  the  Isle  of  Wight.  There  is  however  no  au- 
thor pi'oduced  in  support  of  this.  Jerome  is  said  to  have  stated  it; 
but  he  did  not.  And  if  he  had,  as  he  wrote  above  an  hundred  years 
after  Dionysius  was  ordained,  his  assertion  could  be  no  tcstimom/, 
because  it  did  not  come  within  his  own  knowledge;  aud  he  cannot 
and  does  not  quote  any  body  who  did  know.  It  is  sufficient  how- 
ever that  he  did  not  say  it.  Archbishop  Usher's  opinion  or  con- 
cession therefore  stands  on  ground  that  will  not  support  it.  On  this 
subject  see  sections  255  to  2(53. 

484.  When  Bishops  were  to  be  ordained  for  the  Church  of  Scot- 
land in  1610,  Archbishop  Bancroft  ordained  three,  who  on  their 
return  to  that  country  ordained  others.  "  As  they  had  been  Pres- 
byters before  this  time,  says  Dr.  Miller,  Archbishop  Bancroft  pro- 
ceeded to  their  consecration  as  Bishops,  without  requiring  them  to 
be  previously  re-ordained  as  Priests,  expressly  delivering  it  as  his 
opinion,  that  their  former  Presbyterian  ordination  was  valid."— 


181 

(Letters,  p.  220.)  It  would  indeed  be  very  remarkable  if  this  con- 
cession was  made  by  Archbishop  Bancroft  whom  Dr.  Miller  in  that 
very  Jiage  represents  as  the  first  man  in  England  who  preached 
"the  Divine  right  of  Episcopac}\"  Dr.  Bowden  speaking  of  this 
transaction,  says  "lie  (the  Archl)ishop)  said  that  there  was  no 
necessity  for  the  Scotch  Bishops  passing  through  the  intermediate 
orders  of  Deacon  and  Priest  ,-yb?'  that  the  Episcopal  character  might 
he  fulh;  conveyed  at  a  single  consecration ;''"'  (Collier's  Ec.  Hist.  ii. 
70*2)  and  for  this  he  cited  two  precedents  in  the  ancient  Church. 
The  examples  were  Ambrose,  Bishop  of  Milan,  and  Nectarius, 
Bishop  of  Constantinople."     (Bowden's  Letters  ii,  62.) 

485.  Stillingfleel's  concessions  also  are  often  quoted,  without  the 
least  notice  or  intimation  of  the  fact,  that  he  in   the  most  public 
manner,  afterwards,  not  only  in  sermons  delivered  on  the  most 
public  occasions,  but  in  a  printed  work,  retracted  that  opinion  and 
wrote  against  it.     To  his  argument  we  have  nothing  now  to  say. — 
Whatever  he  did  or  could  bring  forward  has  been  done  by  others, 
and  for  an  answer  the  reader  is  referred  to  the  preceding  pages. 
All  we  have  to  do  with  here  is  the  opinion  he  gave  in  favour  of  the 
validity  of  Presbyterian  ordination ;  and  to  that  we  oppose  his  better 
judgment  at  a  more  advanced  age,  after  long  and  deep  examination 
of  the  subject.     He  published  his  first  work  at  24  years  of  age;  his 
last  at  45.     In  the  last,  addressing  those  whom  he  had  thereby 
offended,  he  says,  "  Will  you  not  allow  one  single  person  who  hap- 
pened to  write  about  these  matters  when  he   was  very  young,  in 
twenty  years  time  of  the  most  busy  and  thoughtful  part  of  his  life, 
to  see  reason  to  alter  his  judgment?"     In  the  same  he  says,  "The 
case  of  Timothy  is  an  uncontrollable  instance  of  Diocesan  Episco- 
pacy."    In  a  sermon  he  says,  "  I  cannot  find  any  argument  of  force 
in  the  New  Testament  to  prove  that  ever  the  Christian  Churches 
were  under  the  sole  government  of  Presbyters."    Again,  "  This 
succession  was  not  in. mere  presidency  of  order;  but  the  Bishops 
succeeded  the  Apostles  in  the  government  over  those    Churches." 
Furthermore,  "There  is  as  great  reason  to  believe  (he  Apostolical 
succession  to  be  of  Divine  institution,  as  the  canon  of  Scripture, 
Gr  the  observation  of  the  Lord's  day."     (Bowden's  Letters  2,  115.) 
486.  This  last  sentence   is  particularly  striking,  and    unques- 
tionably true.     There  was  a  great  number  of  writers  in  the  very 
first  century.     The  Churches   had  many  epistles   and  gospels  in 
fhcir  possession.     It  became  a  question,  after  some  years,  what 


183 

weve  andVhat  were  not,  the  writings  of  the  Apostles.  Eusebius 
tells  us  that  certain  Epistles  and  Gospels  were  universally  received. 
All  the  Churches  had  them,  they  being  handed  down  to  them  from 
the  Apostles.  Others  were  not;  and  were  exchidcd,  (323.)  This 
decision  we  confide  in.  We  receive  the  New  Testament  from  the 
Fathers  and  have  no  better  testimony,  and  want  no  better,  than 
their  declaration,  which  they  maintained  unto  death  and  sealed 
with  their  blood,  that  it  was  written  by  ihe  Apostles.  With  their 
testimony  on  this  subject,  we  have  their  equally  positive  declara- 
tion that  the  Apostles  who  wrote  this  book,  appointed  the  Bishops 
their  successors  to  govern  the  Church.  (See  125,  130,  185,  194, 
206,  213,257,  282,  326, 380  note,  381.) 

487.  The  same  kind  of  evidence  is  relied  on  upon  every  point 
of  Christian  Doctrine,  Baptism,  (106,  107,  231,)  the  Lord's  Sup- 
per, and  even  the  Divinity  of  the  Saviour.  On  the  last  subject  it 
IS  well  known  what  plausible  arguments  are  built  by  infidels  upon 
the  doubtful  phrases  of  Scripture,  and  upon  the  occasional  altera- 
tions they  take  the  liberty  of  making  with  texts  that  cannot  other- 
wise be  perverted.  When  this  fundamental  doctrine  was  attacked 
in  ancient  days,  what  was  the  mode  of  repelling  the  assault?  The 
language  is;  "For  all  our  ancestors  (predecessors,  majores,)  say 
that  the  Apostles  themselves  likewise  believed  and  taught  what 
they  themselves  now  say."     (Euseb.  Ec,  Hist.  B.  v,  ch.  xxviii.) 

488.  The  very  same  evidence  precisely  have  we  for  the  Episco- 
pal order  of  the  Church.  The  Fathers  say  that  the  Apostles  ap- 
pointed the  Bishops  their  successors  in  the  government  of  the  Church 
in  their  place.    (See  130,  185,  194,  206,  243,  326,  380  note,  381.) 

489.  To  revert  for  a  moment  to  Slillingfleet's  opinion.  Dr.  Miller 
objects  v/armly  to  the  plea  of  immaturity  of  judgment,  although  he 
was  but  24  years  of  age  when  the  work  was  published,  although 
the  subject  was  very  important  and  extensive,  and  although  he 
put  in  the  plea  himself  after  deep  and  attentive  consideration  for 
above  twenty  years  additional:  while  he  puts  in  the  same  plea  for 
Calvift  at  the  age  of  27,  about  the  meaning  of  a  single  word,  al- 
though this  author,  after  repeated  revisions  and  corrections  of  the 
work  for  23  years  more,  allowed  that  signification  to  stand  as 
quoted.    (See  468  to  470.) 

490.  What  moreover  does  such  concession  amount  to?  The  very 
raising  the  question,  with  the  concession  and  the  pleading  of  the 
concession,  presupposes  a  doubt  arising  out  of  the  innovation  upon 


183 

the  established  order  of  the  Cliurch;  and  the  parties  concerned  in 
the  innovation  needlessly  risk  the  consequences  of  separation  and 
schism,  upon  a  point  at  best  questionable,  and  satisfy  themselves 
with  the  opinion  of  some  of  those  who  continue  siedfast,  who,  vari- 
ously influenced,  have  been  led  to  suppose  them  excusable. 

491.  Some  argue  that  the  success  which  has  attended  the  minis- 
try of  tiie  Churches  not  Episcopal  shows  that  the  blessing  of  God 
is  with  tiiem,  and  therefore  that  ho  approves  of  what  they  have 
done- 

492.  This  is  a  popular  argument  and  a  most  singular  one.  It  re- 
presents the  Divine  being  as  having  established  a  Church,  and, 
when  some  1500  years  afterwards  a  party  has  broken  through  the 
established  order  and  devised  a  plan  of  their  own,  as  pardoning  the 
irregularity  because  it  turned  out  well.  It  would  indeed  be  very 
strange  if  the  truths  of  tlje  Gospel  should  lose  their  effect  when 
dec'ared  by  men  not  ordained.  There  are  recorded  instances 
of  worthless  men  and  women  having  by  a  strong  expression  made 
such  an  impression  on  the  person  addressed,  as  effectually  to  awaken 
him  to  a  sense  of  the  need  of  conversion.  Mimics  have  even  done 
these  things.  How  much  more,  men  coming  in  the  name  of  God 
and  believing  themselves  duly  authorized  to  minister  in  holy  things, 
upon  persons  sincerely  receiving  them  as  such?  We  are  told  to  be 
ready  to  give  a  reason  for  the  hope  that  is  in  us.  If  in  so  doing  we 
should  be  enabled  to  speak  with  such  effect,  although  in  private  con- 
versation, as  to  convince  the  querist,  should  we  therefore  conceive 
this  success  as  a  proof  that  we  are  justifiable  in  ministering  in  holy 
things?  By  no  means.  Many  instances  can  be  produced  of  both 
men  and  women  having  thus  been  the  means  of  converting  friends. 
But  what  was  the  ancient  practice  in  such  cases? 

493.  Frumentius  was  taken  prisoner  by  some  inhabitants  of  In- 
dia when  very  young.  He  obtained  by  degrees  great  favour  with 
them,  and  high  ofhce.  He  then  sought  among  the  Roman  traders 
for  some  Christians,  and  having  found  some,  met  with  them  to 
pray.  Someof  the  inhabitants  of  the  country  joined  them.  When 
the  number  of  Christians  had  considerably  increased  and  they  had 
built  a  house  for  prayer,  Frumentius  determined  to  return  to  his 
own-country;  but  on  arriving  in  a  Christian  country  he  made  it  his 
first  business  to  see  a  Bishop  and  beg  him  to  send  someone  to  take 
charge  of  the  rising  Church  in  India.  This  was  the  Bishop  of  Alex- 
andria in  Egypt,  Athanasius;  who  thinking  no  one  more  suitable  for 


184 

the  office  than  Fnimentius  himself,  insisted  that  he  shoukl  take  thd 
charge  and  ordained  liiin  Bishop;  and  he  returned  to  India.  (Ecj 
Hist.  Socrat.  B.  i,  ch.  xix  ;  Iliiffin.  B.  i,  ch.  ix;  Theod.  B.  i,  ch.  xxii; 
Sozomen.  B.  ii,  ch.  xxiv.) 

If  this  man  had  acted  upon  the  principle  above  mentioned,  he 
would  have  proceeded  to  officiate,  and  to  ordain  ministers  as  they 
might  be  wanted.  And  lie  would  have  had  the  same  right;  for  all 
men  stand  upon  the  same  footing  with  regard  to  doing  that  which 
they  are  not  authorized  to  do. 

494.  This  passage^  in  Socrates,  confirms  the  view  given  above 
(453)  of  the  meaning  of  the  expression,  Episcopi  ct  Clcri.  Fru- 
mentius  begged  Athanasius  to  send  Episcopum  ct  Clcrum,  a  Bishop, 
to  India.  Athanasius  conferred  the  Episcopate  on  him,  says  the 
author,  and  he  returned  to  India.  This  was  likewise  another  in- 
stance of  a  layman  being  made  a  Bishop  at  one  step.     (See  484.) 

Moreover  Sozomen  and  Ruffin  in  stating  the  application  of  Fru- 
mentius,  use  the  word  Episcopum  alone,  and  Theodoret  uses  lan- 
guage equivalent  to  il.  They  all  say  Frumentius  was  ordained 
Bishop,  and  returned  to  India,  and  neither  of  them  mentions  any 
person  accompanying  him. 

495.  Let  these  suffice  for  a  specimen  of  the  concessions  of  Epis- 
copalians, some  of  which  have  been  misrepresented,  some  partial- 
ly stated,  some  founded  on  misapprehended  statements  and  opin- 
ions of  Jerome,  and  some  influenced  by  fear  or  aifection,  and  which, 
after  all,  are  mere  opinions. 

The  influence  of  these  political  and  religious  considerg-tions  is 
strongly  expressed  by  Bishop  Taylor,  a  man  of  very  great  repu- 
tation. The  following  extract  is  from  his  works  vol.  vii,  p.  138. 
"But  then  are  all  ordinations  invalid  which  are  done  by  mere 
Presbyters,  without  a  Bishop?  What  think  we  of  the  Reformed 
Churches? 

"For  my  part  I  know  not  what  to  think.  The  question  hath 
been  so  often  asked,  witli  so  nuicli  violence  and  prejudice,  and  we 
arc  so  bound,  hij  public  interest,  to  approve  all  that  they  do,  that  wg 
have  disabled  ourselves  to  justify  our  own.  For  we  were  glad,  at 
iirst,  of  aljcttors  again. 4  the  errors  of  the  Roman  Church;  we 
found  tliese  men  zealous  in  it;  we  thanked  God  for  it,  as  we  had 
cause;  and  wc  were  Vv'illirig  to  make  Hiem  recompense,  by  endeav- 
ouring to  jusiiiy  their  ordiaatiosis;  not  thinking  what  would  fol- 
low upon  ouiriclvcs.     B'.ii  now  it  is  ctjmo  to  that  ihisue,  that  our  own 


i85 

Ifipiscbpiacy  is  thought  not  necessary,  because  we  did  not  condemii 
tiic  ordination  ot"  their  Presbytery. 

'•  Why  is  not  tlio  question  rather,  what  we  think  of  the  Primitive 
Church,  than  what  we  think  of  the  Reformed  Churches?  Did  the 
Primitive  Councils  and  Fathers  do  well  in  condemning  the  ordina- 
tions made  by  mere  Presbyters?  If  they  did  well,  Avhat  was  a 
virtue  in  them,  is  no  sin  in  us." 

496.  Let  us  now  turn  our  attention,  for  a  moment  to  the  conces- 
sions of  Presbyterian  writers,  which,  instead  of  being  mere  opin- 
ions, upon  a  question,  at  best  doubtful,  how  far  a  departure  frem 
the  established  order  of  the  Church  maybe  deemed  excusable; 
consist  of  admissions  of  the  fact  that  Episcopacj"  was  established 
by  the  .  Apostles.  Some  of  those  now  to  be  mentioned  admit  this 
fully  and  explicitly;  others  make  admissions  equivalent  to  it. 

497.  Blondel's  concession  has  been  already  mentioned,  (162:) 
viz.  that  the  Church  was  Episcopal  in  Alexandria,  Eome,  and  Jeru- 
tsalem  in  the  year  140,  eight  years  before  the  death  of  Polycarp, 
who  was  appointed  by  John,  Bishop  of  Smyrna;  and  consequently 
must  have  been  so  in  the  days  of  the  Apostles,  (357.) 

198.  "Peter  Moulin,  an  eminent  French  theologian,  in  a  book 
purposely  written  in  defence  of  the  Presbyterian  government,  ex- 
j)ressly  says,  'Truly  this  (the  Episcopal)  form  of  government,  all 
Churches  every  where  received;  i.  e.  presently  after  the  Apostles' 
times,  or  even  in  their  time,  as  Ecclesiastical  History  witnesseth; 
and  the  very  learned  and  pious  Bausobre,  another  French  Protest- 
ant divine,  admits  that  forty  years  after  the  Apostolick  era,  the 
government  by  Bishops  prevailed  in  the  Church."  (Episc.  Maga- 
zine for  1821,  Philad.  p.  12.) 

499.  The  same  writer  also  quotes  the  concession  of  Mosheim, 
who  was  opposed  to  Episcopacy,  in  the  origitial :  the  translation  is 
given  literally,  in  section  113,  from  the  same  passage  in  another 
book.     (Ibid.'p.  13.) 

500.  '•  Baxter,  as  quoted  by  Bishop  Iloadley,  acknowledges  that 
there  were  fixed  Bishops  in  the  time  of  St.  John.  Doddridge,  as 
♦pioted  by  Chandler,  (Appeal  p.  20;  Lectures  p.  498,)  admits  thaf. 
the  distinction  between  Bisliop  and  Presbyter  has  been  as  ancient 
as  the  time  of  St.  Ignatius;"  (who  was  contemporary  with  the 
Apostle  John,  356)  '-and  Le  Clerc,  a  divine  of  the  Church  of 
Holland,  (as  quoted  by  the  Bisliopof  Lincoln)  says.  ']  have  alv/ays 
profossed  to  believe  that  Episcopacy  is  of  Apostolical  institution, 
and  consequently  very  good;  and  that  man  had  no  manner  of  right 
to  change  it  in  any  place,  unless  it  was  impossible  otherwise  to 
reform  the  abuses  that  crept  into  Christianity.'  Grotius  also  was 
of  the  same  opinion  with  Lc  Clerc,  as  appears  from  his  Annotations 
on  the  Consullailons  of  Cassamlcr;  Acts  .xiv;  and  from  testimonies 


186 

concerning  him  annexed  to  his  book  De  veritate,  &lc."     (Bowden''s 
Let.  1,  159,  160.) 

501.  Grotius,  in  his  note  on  Acts  xxi,  18,  (And  the  day  follow- 
ing Paul  went  in  rvith  us  unto  James,  and  all  the  Eldcrt  were  pre- 
sent,) makes  the  following  observation:  "He  of  the  Apostles  who 
was  at  Jerusalem,  perfortned  the  olhce  which  afterwards  the  Bishops 
did,  and  therefore  called  together  the  Presbyters:  unless  perhaps 
this  James  was  the  brother  of  the  Lord,  not  the  Apostle,  but  the 
Bishop."* 

Here  is  a  complete  admission  that  the  Bishops  were  over  the 
Presbyters,  that  the  Apostles  performed  the  Episcopal  oflice;  and 
that  James  the  brother  of  our  Lord,  who  was  not  one  of  the  twelve, 
was  Bishop  of  Jerusalem;  agreeing  with  the  declarations  of  the 
ancients  that  the  Apostles  ordained  this  James  Bishop  af  Jerusa- 
lem.    (See  243,  320,  380.) 

502.  This  celebrated  man  was  an  active  member  of  the  Church 
of  Holland,  was  publicly  employed  by  it  in  promoting  the  Refor- 
mation in  that  country,  and  wrote  largely  on  Religion.  Although 
a  Presbyterian,  his  work  on  Church  Government  (entitled  De  Im- 
perio  Summarum  Potestatum  Circa  Sacra  Commentaritis  Posthu- 
mus,)  has  many  passages  in  which  are  plainly  conceded  the  sub- 
stance of  the  argument;  or  rather  the  argument  itself.  The  fol- 
lowing extracts  are  translated  from  that  work. 

503.  Speaking  of  choosing  those  who  should  attend  Councils,  lie 
says  the  Brethren  at  Antioch  sent  certain  of  their  number  with 
Paul  and  Barnabas  to  Jerusalem,  and  in  turn  the  Presbyters  and 
Church  of  Jerusalem  together  with  the  Apostles  sent  persons  chosen 
out  of  their  company  to  Antjoch.  "But  in  every  following  age  I 
find  no  example  of  an  election  made  by  the  Church.  For  all  the 
Prcsbytei's  came  together  at  the  Diocesan  Councils,  all  the  Bishops 
at  the  Metropoliteny  except  those  whom  pressing  necessity  de- 
tained. Therefore  there  was  here  no  election,  except  that  the 
Bishops  seem  to  have  taken,  at  their  own  pleasure.  Presbyters  and 
Daacons  to  the  Metropolitan."     (Chap,  vii,  sect,  ix,  x.) 

504.  "  Bat  ordination  was  never  performed  except  by  Pastors^ 
and  indeed  anciently  by  the  Bishops  alone.  Hence  Paul,  writing 
to  the  first  Bishop  of  the  Ephesians,  admonishes  him,  (I.  Tim.  v^ 
22,)  Lay  hands  suddenly  on  no  man.  And  the  most  ancient  Can- 
ons, which  are  called  Apostolical,  command  that  a  Presbyter  be 
ordained  by  a  Bishop,  hut  that  a  Bishop  be  not  (^ordained,)  except 
hy  two  or  three  Bishops.'"     (Ch.  x,  sect,  ii.) 

504.  "  But  let  us  likewise  see  about  the  election  of  Bishops,  which 
is  of  so  mMch  greater  importance,  as  greater  care  of  the  Church 
was  conceded  to  Bishops  than  to  mere  Presbyters."     (lb.  sect,  xi.) 

50().  "  And  the  ancient  Church  thought  otherwise,  whhch  permit- 
ted the  oleciiou  of  Presbyters  to  the  Bishop,  but  that  of  the  Bishop 
to  the  other  BisiiMj>s  of  the  province."     (lb.  sect,  xiii,) 

*  "  Qui  Apo-tolniiirn  Hierosolyiiiis  erat,  is  iiiunere  fungcbatiir  qno  postea 
Epi^copi,  irlc'ique  Presbytiiros  convucabat :  nisi  forte  jaroljiis  liic  t'liil  fa-'tiV 
Don/uii,  lion   Apostolus,  sed    Episcopus. 


187 

507.  The  second  section  of  the  eleventh  chapter,  is  headed 
thus:  "The  word  Bishop  is  exphiined,  and  is  shown  in  this  ques- 
tion to  signify  a  Pastor,  who  presides  over  Pastors  by  a  certain 
perpetual  right," 

508.  He  then  proceeds  thus:  "We  treat  in  the  first  place  of 
Bishops,  which  word  it  is  lawful  for  us  to  use  in  that  signification, 
in  which  the  general  and  local  Councils,  and  all  the  Fathers  are 
found  perpetually  using  it,"  After  siiowing  tiiat  the  word  was 
used  by  several  nations  as  the  title  of  an  office  superintending  vari- 
ous concerns,  he  adds:  "Nor  could  it  be  applied  with  a  less  proper 
and  peculiar  right,  to  those  who  with  the  rest  of  the  whole  flock, 
were  appointed  overseers  likewise  over  the  rest  of  the  Pastors 
themselves.  Wherefore  they  waste  their  own  and  other  people's 
time,  who,  when  they  undertake  to  treat  this  question,  laboriously 
prove  that  the  name  of  Bishop  was  common  to  all  Pastors,  when 
the  meaning  of  that  word  is  very  plain.  Neither  do  they  beat  the 
air  less,  who  make  a  great  effort  to  prove  that  certain  things  are 
altogether  common  to  all  Presbyters,  viz.  the  right  of  preaching, 
of  administering  the  sacrament,  and  if  any  thing  belongs  to  these. 
For  sui)criority  is  not  sought  for  in  those  things  in  which  they  agree, 
but  in  that  which  distinguishes  them.  But  that  is  even  a  little  more 
absurd,  that  some,  in  order  to  prove  that  Bishops  were  not  different 
from  mere  Presbyters,  adduce  the  Fathers  saying.  All  Bishops  are 
of  equal  merit:  as  if  you  should  say,  All  the  Roman  Senators  were 
equal  to  the  Consuls,  because  the  dignity  of  both  Consuls  was  the 
same;  but  he  will  make  himself  or  his  reader  angry,  who  refutes 
such  things/'     (Ch.  xl,  sect.  11.) 

509.  "  Of  the  Episcopate,  therefore,  that  is,  the  superiority  of 
one  Pastor  above  the  rest,  we  first  determine  that  it  is  repugnant 
to  DO  Divine  law.  If  any  one  think  otherwise,  that  is,  if  any  one 
condemn  the  whole  ancient  Church  of  folly  or  even  of  impiety,  the 
burden  of  proof  beyond  doubt  lies  upon  him ;"  &.c,  "The  very  min- 
istry instituted  by  the  Apostles  sufiiciently  proves  that  equality  of 
the  Ecclesiastical  offices  was  not  commanded  by  Christ.  We  there- 
fore first  lay  down  this,  which  is  undoubtedly  true,  that  it"  (viz.  the 
Episcopate  or  superiority  of  one  Pastor  above  the  rest)  "  neither 
can  nor  ought  to  be  found  fault  with;  in  which  we  have  agreeing 
v.ilh  us,  Zanchius,  Chemnitius,  Ilemmingius,  Calvin,  Melancthon, 
Bucer,  nay  even  Beza,  as  thus  far  he  says,  that  one  certain  person 
chosen  by  the  judgment  of  the  rest  of  his  co-preshyters  was  chief 
(proestos,  pnepositus)  over  the  Presbytery  and  was  permanently  50." 
(lb.  sect,  iii.) 

510.  "  Another  is,  that  that  Episcopate,  which  we  treat  of,  was 
received  by  the  Universal  Churcli.  This  appears  from  all  the 
Councils,  whose  authority  now  likewise  Ls  very  great  among  the 
pious.  It  appears  also  from  an  examination  of  the  Councils  either 
National  or  Provincial,  of  which  there  is  almost  none  which  does 
not  show  manifest  signs  of  Episcopal  superiority.  All  the  Fathers, 
without  exception,  testify  the  same,  of  whom  he  who  shows  least 
deference  to  the  Episcopate,  is  Jerome,  himself  not  a  Bishop  but 


18S 

a  Presbyter.  Therefore  the  testhnony  of  liim  alone  is  siiffieient: 
It  ukts  decreed  through  the  u^holc  world,  that  one  chosen  from  the 
Presbyters  shoidd  he  set  over  the  rest,  to  whom,  all  care  of  the  Church 
should  hclongP''  "Indeed  this  error  of  Acrius  was  condemned  by 
the  whole  Chnrch,  that  he  said  </m^«  Frcshijter  ovghtto  he  distinr 
guishcd  from  a  Bishop  by  no  difference.  Jerome  himself  in  reply 
to  him,  who  had  written  that  there  is  no  difference  between  a  Bishop 
and  a  Presbyter,  answered,  iA?'s  is  unskilfully  ciiongh,  to  inahc  ship-r 
wreck  in  port,  as  it  is  said.  Even  Zancliius  acknowledges  the 
agreement  of  the  whole  Chnrch  in  this  matter."     (lb.  sect,  iv.) 

531.  "The  third  thing  is  this,  that  the  Episcopate  had  its  com- 
mencement in  the  time  of  the  Apostles.  The  catalogues  of  the 
Bishops  in  Irentens,  Eusebins,  Socrates,  Theodoretns,  and  o1  hers, 
all  of  which  begin  in  the  ApoBtolick  age,  testify  this.  But  to  re- 
fuse credit  in  a  historical  matter  to  so  great  authors,  and  so  unani- 
mous among  themselves,  is  not  the  part  of  any  but  an  irreverent 
and  stubborn  disposition.  For  that  is  just  as  if  you  should  deny 
that  it  was  true,  what  all  the  histories  of  the  Romans  declare,  that 
the  Consulate  began  from  the  expelled  Tarquins,  But  let  us  hear 
Jerome  again  :  At  Alejcandria,  he  says,  from  Mark  the  Evangelist, 
the  Presbyters  alicays  named  one  chosen  from  themselves,  placed  in 
a  higher  degree.  Bishop.  Mark  died  in  the  eighth  year  of  Nero; 
to  whom,  succeeded  Aninnus,  to  Anianus  Abilius,  to  A!)ilius  Cer- 
do,  the  Apostle  John  being  yet  alive.  After  the  death  of  James 
Simeon  had  the  Episcopate  of  Jerusalem;  after  the  death  of  Peter 
and  Paul,  Linus,  Anacletns,  and  Clemens  had  the  Roman;  and 
Euodius  and  Ignatius  that  of  Antioch,  the  same  Apostle  still  living. 
This  ancient  histor}^  is  surely  not  to  be  despised,  to  which  Ignatius 
himself,  the  contemporary  of  the  Apostles,  and  Justin  Martyr  and 
Ircnfeus,  who  followed  him  next,  afford  the  most  open  testimony, 
which  there  is  no  need  to  transcribe.  Now  indeed,  says  Cyprian, 
Bishops  arc  appointed  in  all  the  Provinces  and  in  every  City.''''— 
ilh.  sect.  V.) 

512.  "Let  the  fourth  be,  that  this  Bishop  was  approved  of  by  the 
Divine  law,  or  (as  Bucer  says)  it  seemed  good  to  the  Holy  Spirit 
that  one  among  the  Presbyters  should  have  special  charge.  The 
Divine  Revelation  affords  to  this  assertion  an  argument  not  to  be 
Avithstood :  for  Christ  himself  commands  it  to  be  written  to  the  seven 
Angels  of  the  Asiatic  Chvrches.  Those  who  understand  the 
Churches  themselves  by  the  Angels,  manifestly  contradict  the  Sacred 
Writings.  For  the  Candlesticks  are  the  Churches,  says  Christ,  but 
the  stars  are  the  Angels  of  the  seven  Churches.  It  is  wonderful, 
whither  the  humour  of  contradicting  may  not  carry  men,  when 
they  dare' to  confound  those  things  which  the  Holy  Spirit  so  evi- 
dently distinguishes.  ^Vc  do  not  deny  that  the  name  of  Angel  may 
be  suited  to  every  Pastor  in  a  certain  general  signification:  but 
here  it  is  Pianifestly  written  to  one  in  every  Church.  Was  there 
therefore  only  one  Pastor  in  every  city?  No  indeed.  For  even  in 
Paul's  time  many  Presbyters  were  appointed  at  Ephesus  to  feed  the 
Church  of  God.     (Acts  xx,  17,  18.)     Why,  therefore,  are  letters 


189 

sent  to  one  person  in  every  Churcli,  if  no  one  hail  a  cori.uin  jrecu- 
)iar  and  eminent  riinclion?"  Alter  HJiowing  tir.u  some  ol'the  ancient 
Fathers,  and  among  the  llerormcrs,  Did  linger,  IMarloratinn,  Beza, 
llaiuoldus,  agree  wilh  him  in  this  representation,  he  says:  "Ciirist, 
thereibre,  wriling  to  tlioso  Bishops,  thus  eminent  among  the  clergy, 
nudoubtediy  apj)roved  of  this  Episcopal  superiority.'' 

Grotius  then  quotes  a  number  of  the  ancient  Fathers,  most  of 
those  quoted  in  section  5G  with  several  others,  to  show  that  Timo- 
thy was  Bishop  of  Ephesus  and  Titus  Bishop  of  Crete;  and  pro- 
ceeds thus:  "  iNeither  indeed  does  antiquity  declare  that  to  be  ti'ue, 
Avhich  some  now  boldly  athrm,  that  they  who  were  Evangelists 
could  not  \w  Bishops.  For  as  long  as  they  traversed  i)rovinces,  they 
performed  the  otfice  of  Evangelists;  but  when  beholding  a  plenti- 
ful harvest  in  one  place,  they  believed  it  should  be  cherished  by 
their  continued  presence,  without.  d(iubt  presiding  in  the  Presbytery, 
they  fullilled  all  the  duties  of  Bishops.  On  whieii  account  antiquity- 
declares  that  Apostles  likewise  were  truly  Bishops  of  certain  cities: 
to  wit,  in  those  places,  where  they  remained  longer  than  common, 
or,  that  I  tnay  speak  more  properly,  where  thci/  sat.  By  which 
•word  Luke  very  emphatically  expresses  the  continuance  of  Paul 
wilh  the  Corinthians.*  (Acts  xviii,  11.)  But  we  read  that  besides 
Timothy  and  Titus,  others  likewise  were  advanced  by  the  Apos- 
tles to  the  Episcopal  dignit}'.  Ignatius  writes  thus  to  the  Church 
of  Anlioch  about  Euodius:  who  iras  first  ordained  by  the  Apostles 
1/our  Bishop^  "This  is  that  Ignatius  who  sau- Christ  in  the  fesh, 
lived  idth  the  Apostles,  and  obtained  the  Episcopate  in  the  Church 
of  Antioch  after  Euodius."     (lb.  sect,  vi.)     See  350,  note. 

513.  "It  may  be  asked,  seeing  that  the  office  of  those  who  pre- 
sided over  the  Presbyters  by  a  certain  perpetual  dignity,  was  so 
ancient  and  likewise  approved  of  by  Christ  himself,  by  what  name 
was  that  honour  called  before  that  common  name  of  Bishops  began 
to  be  applied  peculiarly  to  this  presidency?  which  Jei"omo  thinks 
happened  about  the  eighth  year  of  Nero.f  The  ancient  Fathers 
think  that  these  Chiefs  of  the  Presbyters  (hos  Presbyterorum  Prin- 
cipes)  were  called  Ajm sties.''''  "  The  Revelation  shows  that  the 
name  of  Angel  was  anciently  given  to  him,  who  afterwards  began 
to  be  called  Bishop.''"'  "By  this  name  Justin  Martyr  calls  the 
Bishop  in  his  second  x\po!ogy."    (lb.  sect,  vii.) 

514.  The  ninth  section  of  this  chapter  (xi)  of  Grotius  is  headed 
thus:  Great  advantages  redounded  to  the  Chtrch  from  the  Episcopate. 

*  Note;  The  word  spoken  of  al)ove,  is  ckalfiise,  he  sat,  (from  hathizo,)  trans- 
lated in   our  Testament  by  the  word  continued. 

t  Nero  began  to  reign  in  the  year  54  and  died  in  tiic  year  68.  His  eijjlith 
year  therefore  was  in  the  year  62.  At  this  time  Marie  was  sucepcdcd  by  Ania- 
inis  in  the  Bisiioprick  of  Alexandria;  (^390;)  John  the  Apostle  lived  forty  years 
after  this  until  the  accession  of  the  fourth  Bishop  of  Alexandria  after  Mark, 
(391;)  and  Paul  and  Peter  several  years  after.  (See  Eiiseb.  Ec.  Hist.  B.  ii, 
ch.  xxiv,  XXV.)  Observe  the  agreement  between  this  and  the  argument  main- 
tained in  sections  22"^.,  225,  226,  243,  267  to  269.  Grolius's  work  I  had  no 
knowledge  of,  perhaps  never  heard  of,  and  was  led  to  consult  liim  by  Bowden's 
reference  to  him  mentioned  in  section  501. 


190 

He  then  proceeds  to  say,  "  But  moreover  we  may  lay  down  this, 
that  great  advantages  redounded  to  the  Church  from  the  Episcopate: 
The  history  of  all  ages  proclaims  this:  but  I  will  again  use  that 
witness,  who  of  all  antiquity  least  favoured  Bishops,  that  is  Je- 
rome: He  says,  (Titus,  chap,  i,)  It  was  decreed  through  the  whole, 
world,  that  one  chosen  from  the  Presbyters  should  he  set  over  the 
rest  to  take  away  schisms  and  dissentions.  The  same  elsewhere 
(against  Luc  if.)  says:  The  safety  of  the  Church  depends  npon  the 
dignity  of  the  Chief  Priest,  that  is  of  the  Bishop,  to  whom  if  a  cer- 
tain independent  power  he  not  given  and  by  all,  there  will  he  made 
as  many  schisms  in  the  Chttrch  as  Priests*  Neither  is  that  differ- 
ent which  Cyprian  so  many  times  inculcates:  Whence  have 
schisms  and  heresies  arisen,  and  whence  do  they  arise  still,  unless 
when  the  Bishop,  who  is  one  and  presides  over  the  Church,  is  de- 
spised by  the  proud  presumption  of  some  ?  And  elsewhere:  neither 
indeed  have  heresies  arisen,  or  schisms  sprung  from  any  other  quar- 
ter than  this,  that  obedience  is  not  paid  to  the  Priest  of  God,  neither 
is  there  chosen  one  Priest  and  a  Judge  in  the  placa  of  Christ,  at 
a  time  in  the  Church.  Neither  indeed  are  single  Churches  oaly  for- 
tified against  schisms  by  the  presidency  of  one,  but,  as  the  same 
Cyprian  says,  The  whole  Church  is  connected  together  by  the  chain 
of  Priests  adhering  to  one  another.  For  the  concord  of  the  whole 
world  was  kept  up  by  the  correspondence  of  the  (Churches)  bjuilt 
up,  through  the  Bishops :  and  so  much  for  Episcopal  eminence." 

515.  The  reader  who  will  compare  these  extracts  with  the 
grounds  taken  by  Dr.  Miller  and  Lord  King  in  their  argument  for 
the  validity  of  Presbyterian  ordination,  will  discover  that  they  are 
completely  demolished  by  Grotius,  indeed  that  he  treats  them  with 
contempt.  (Compare  sections  508  to  513  with  pp.  6,  9,  &lc.  and 
sections  1G4,  &c.  &c.  and  428,  &c.) 

He  may,  however,  after  reading  these  concessions,  be  disposed, 
if  not  to  doubt  whether  Grotius  was  in  reality  a  Presbyterian,  at 
least  to  ask  on  what  grounds  he  rested  his  belief  in  that  doctrine. 
Let  him  speak  for  himself. 

510.  The  tenth  section  of  the  chapter  from  which  several  pre- 
ceding quotations  are  taken,  is  headed  thus :  The  Episcopal  supe- 
riority is  not  of  Divine  command:  which  he  proceeds  to  establish  in 
the  following  manner: 

"On  the  other  hand,  for  the  equality  of  Pastors  we  allege  these 
things,  not  at  all  repugnant  to  the  former.  First,  the  Episcopal 
superiority  was  not  of  Divine  command.  This  is  sufficiently  proved, 
because  the  contrary  is  not  proved :  for  Christ  is  no  where  read  to 
have  commanded  this;  he  approved  of  it  indeed  in  the  Revelation, 

■*  See  the  truth  of  this  declaration  of  Jerome,  or  the  fulfilment  of  this  pro- 
phecy if  you  please,  strikingly  iilustrated  in  Dr.  Chapman's  Sermons. 


but  that  which  is  approved  of,  is  not  immediately  commanded.  (1) 
The  Episcopate  is  of  Apostolick  institution,  because  it  appears  that 
Bishops  were  ordained  or  approved  of  in  some  Churches  by  the 
Apostles,  but  the  Apostles  no  where  commanded  that  such  Bisliops 
should  be  in  every  Church.  (2.)  By  which  distinction  we  separate 
the  case  of  Jerome  from  that  of  Aerius,  Jerome  says,  The  Bish- 
ops became  greater  than  the  Presbyters,  more  by  custom  than  by  the 
truth  of  the  Divine  ordering;  as  likewise  Augustin  (Episl.  .\ix,) 
the  Episcopate  is  greater  than  the  Presbyterate  in  the  najnes  of  hon- 
our, which  the  practice  of  the  Church  hath  retained.  When  the 
Fathers  speak  of  custom,  they  do  not  exclude  the  Apostolick  insti- 
tution; nay  as  Augustine  says,  WJiat  the  whole  Church  maintains^ 
and  iras  not  instituted  by  Cotincils,  but  was  always  held,  is  not  with 
very  good  reason  believed  to  be  handed  down  by  any  but  Apostolical 
authority.  But,  as  we  have  elsewhere  said,  whatever  was  instituted 
by  the  Apostles  is  not  necessarily  of  Divine  command :  for  many 
things  are  instituted,  the  liberty  of  changing  being  retained:  we 
see  that  the  decree  in  the  Apostolick  Church,  that  the  people 
'should  respond  Amen  with  a  distinct  voice;  that  he  who  teaches 
should  have  his  head  uncovered,  is  not  observed  at  the  present  time 
in  many  places.  (3)  Add  also  that  the  Apostles  so  instituted  Bish- 
ops, that  they  left  certain  Churches  without  Bishops :  Epiphanius  ac- 
knowledges this:  There  was  need  of  Presbyters  and  Deacons,  for 
by  these  two  the  Ecclesiastical  offices  could  be  fulfilled;  but  where 
there  was  not  found  any  one  irorthy  of  the  Episcopate,  the  place  rC' 
mained  without  a  Bishop,  but  w'here  there  teas  need,  and  there  were 
persons  worthy  of  the  Episcopate,  Bishops  were  appointed.  Those 
Churches  therefore,  as  Jerome  says,  tcere governed  by  the  common 
council  of  Presbyters.''''  (4.)     (lb.  sect,  x.) 

517.  in  the  tbllowing  section  after  showing  that  in  some  particu- 

(1.)  He  however  did  appoint  the  Apostles  with  power  to  regulate  the  Church, 
saying  as  my  Father  sent  me  so  send  I  you.  [John  xx,  21.]  They  thus 
therefore  were  expressly  invested  with  his  authority  to  regulate  the  Church,  and 
were  promised  that  he  would  be  with  them  always.  They,  in  execution  of  the 
trust  reposed  in  them,  appointed  Presbyters  and  conferred  upon  them  a  subor- 
dinate authority,  ["274,]  and  he  approved  of  what  they  had  done.  He  €?id 
therefore  appoint  the  superior,  and  did  not  the  inferior  officer;  bat  only  approved 
of  their  appointment.  Whatever  force  therefore  there  is  in  Grotius's  argument, 
that  what  is  approved  is  not  therefore  commanded,  goes  to  show  that  the  officu 
of  Presbyter  is  not  of  Divine  command ;  but  that  of  the  Apostle  or  Bishop 
from  whom  they  immediately    derive  their  appointment,   is. 

{2.)  It  appears  however  from  the  latter  part  of  the  section,  that  wherever  a 
person  was  found  worthy  he  was  ordained  Bishop;  and  therefore  that  the  inten- 
tion of  the  Apostles  was  to  appoint  Bishops  wherever  they  could  find  suitable 
persons,  and  cons(HiuontIy  everywhere  as  soon  as  ihey  could, 

(3.)  As  to  the  libt-rty  of  changing,  whatever  was  tiie  practice  of  the  Apos- 
tles is  obligatory  on  MS,  unless  expressly  abrogated.  They  were  inspired  men, 
taught  of  God  and  sent  to  teach  us.  What  they  taught,  we  are  bound  to  be- 
lieve;   what  <liey  did,  we  are  bound  to  practice. 

(4.)  They  did  not  however  command  that  the  Church  should  be  governed 
by  the  common  council  of  Presbyters  j  neither  did  they  show  any  intention  that 
it  should  be  so,  but  the  reverse — inasmuch  as  they  appointed  a  Bishop  over 
ihcm  wherever  a  suitable  persoti  could  be  had. 


lar  cases  there  were  two  Bishops  in  a  city,  (5)  and  that  sometime^ 
the  Episcopal  Chair  (Cathedra  Episcopalis)  was  vacant  for  months 
and  even  for  years,  during  which  the  Cluirch  was  necessarily  gov- 
erned by  the  Presbyters,  as  an  instance  of  wliich'  he  quotes  the 
case  of  the  Roman  Church  in  the  time  of  Cyprian,  (which  by  the 
by,  proves  decidedly  ilie  inferiority  of  the  Presbyters,  see  241,) 
Grotius  pi'oceeds  in  the  following  manner.  "And  then  all  the 
ancients  confess  tliat  there  was  no  act  so  peculiarly  the  Cishop'Sy 
that  it  might  not  also  be  exercised  by  the  Presbyter,  except  tho 
right  of  ordaining."  And  after  quoting  Chrysostom  and  Jerome  to 
show  this,  he  adds:  "But  although  the  right  of  ordaining  is  taken 
away  from  Presbyters  according  to  the  opinion  of  these  Fathers, 
which  constitution  (or  law)  may  be  seen  in  many  Councils  Univer- 
sal and  local,  what  nevertheless  hinders  that  at  least  we  may  in- 
terpret it  so  that  Presbyters  could  ordain  no  one  without  the  Bish- 
op's consent?  (contempto  Episcopo.)  The  fourth  Council  of  Car- 
thage seons  to  teach  that  Presbyters  in  sonle  way  or  other  concur- 
red with  the  Bishop  in  ordaining:  it  says,  when  a  Presbyter  is  or' 
daincd,  the  Bishop  blessing  him  and  laying  his  hand  r/pon  his  head, 
all  the  Presbyters  likcn-isc,  u-ho  are  present,  may  Jay  their  hands  upon 
his  head,  near  the  hand  of  the  Bishop.  I  do  not  dare  to  bring  in 
confirmation  of  this,  that  expression  of  Paul's  of  the  imposition  of 
the  hands  of  the  Presbytery,  because  I  see  that  Jerome,  Aml)rose, 
and  other  ancients,  and  Calvin,  certainly  the  Chief  of  all  the  mod- 
erns, interpi-et  Preshyteriiim  in  that  place  not  an  assembly,  but  thd 
office  to  which  Timothy  Mas  promoted:  and  indeed  he  who  is  con- 
versant with  the  Councils  and  the  writings  of  the  Fathers,  cannot 
be  ignorant  that  Presbyterium,  as  Episcopatus  and  Diooonatus  are 
the  names  of  offices.  Add  that  it  appeai-s  that  Paul  laid  hands  on 
Timothy.  Neither  does  it  seem  necessary,  nor  sufficiently  deco- 
rous that  the  assistance  of  others  should  be  added  to  the  act  of  an 
Apogtlc  and  the  coiiferring  of  admirable  gifts.   (0)     Yet  1  do  not 

(5.)  There  are  a  few  instances  of  iIik  mcntionod,  as  when  the  Jews  wrro 
nianerous  in  a  city,  tlieir  great  prejiulice  airainst  the  Gentiles  induced  the  Apos- 
tles to  appoint  a  Bishoji  t'ur  tiicin  apart  tVoni  the  latter,  [117.]  This  however 
continued  hut  a  short  tiuK;.  An  instance  is  also  mentioned  of  tlie  Bisliop  of* 
Autiocli  at  a  very  advanced  age,  considerably  above  an  hundred  years,  taking 
to  himself  a  coadjutor.     (Euseh.   Ec.  Hist.  B.  vi,  ch.  x.) 

(fi.)  (jrotius  horc  iutiniates,  but  does  not  pretend  to  say  that  the  Presbyters 
were  perhaps  perniittud  with  the  Bishop's  consent  to  ordain.  The  utter  ground- 
lessness of  the  claim  of  Presbyters  cannot  be  more  strongly  evinced  than  bv' 
Ihis  very  conjecture.  If  suciiaman,  in  an  attempt  to  establish  the  parity  ot" 
Presbyters  and  Bishops,  and  to  show  that  the  fminer  could  do  whatever  the 
Inter  flid,  at  least  uiili  their  consent,  is  compelled  to  rest  their  claim  on  con- 
jeehiri!— if  he  cannot  brim;  forward  ^u^v  I'ase  from  the  history  of  the  PrimitivG 
Cburcli  to  sbow  thai  tlii;y  iia<l  any  thing  to  do  tvith  ordaining — if  he  is  compel- 
led to  be  silent  n^pecling  the  docisinns  in  the  fomtli  century  pronouncing  sucli 
an  act  null  and  void.  (See  '.\'\[)  to  ;^G.i.)  If  he  brings  forward  not  a  single  ex- 
pression favourable,  to  this  claim  before  the  ])ermission  of  the  fourth  Council  of 
Carthage  uliiili  sat  in  ()-'>7,  and  that  onlv  permitting  Presliylers  to  lay  on  hands 
near  the  hands  of  ilii;  Bi,-.|iop  when  lie  (U-dains  a  Presbyter,  and  confining  ths 
permission  to  the.  ordination  of  a  Presbyter — il"  he  does  not  dare  to  quote  in 
cailiiniatioM  of  tluit  whieii  ho  wishe;  to  establish,  ihc  sole  si.iilaicc  in  the  Ne\y 


iv)3 

iCG  how  that  can  be  refuted,  where  tliere  are  not  Bishops,  that  or- 
dination might  be  rightly  performed  even  by  a  Presbyter,  when 
Antisiodorensis  among  the  Scholastics  long  ago  conceded  this.  (7) 
Truly  those  things  which  are  said  for  the  sake  of  right  order,  have 
their  exceptions.  As  in  the  ancient  council  of  Carthage  in  case  of 
necessity  it  is  conceded  to  Presbyters  to  reconcile  (or  absolve)  peni- 
tents: and  elsewhere,  to  lay  hands  upon  Baptized  persons.  (8)  Then, 
as  we  have  said  above,  it  is  doubtful  whether  Presbyters,  who 
neither  have  Presbyters  under  them,  nor  a  Bishop  over  them,  be- 
long to  (the  order  of)  Bishops  or  to  (that  of)  mere  Presbyters. — 
For  Ambrose  thus  argues  of  Timothy,  he  wJio  had  no  other  before 
him,  was  a  Bishop.  (9)  Indeed  (fhat  we  may  take  an  example  from 
the  Republic)  many  things  are  lawful  to  a  Senate  not  having  a 
King,  which  are  not  lawful  to  a  Senate  constituted  under  a  King. 

Testament  which  gives  any  counlcnance^o  this  claim,  it  must  be  admitted  by 
all  %vho  are  governed  by  facts  that  it  is  a  groundless  claim, 

(7.)  In  reply  to  this  Giotius's  own  argument  may  be  used.  That  they 
had  no  authority  is  sufficiently  proved  because  the  contrary  isnot  proved,  (516;) 
also  if  any  one  thinks  differently,  viz.  that  they  had  authority,  undoubtedly  the 
burden  of  proof  lies  on  him,  (509.)  The  Scholastics  arose  in  the  11th  century. 
(8.)  Hereby  Grotius  admits  the  rule  that  they  could  not  ordain,  and  only 
pleads  that  there  might  have  been  exceptions  as  in  two  other  cases  he  mentions. 
To  which'it  is  rephed,  that  the  very  nature  of  an  exception  to  a  law  requires 
that  it  be  very  clearly  and  positively  laid  down  ;  because  it  is  the  only  plea  that 
can  be  made  for  that  which  without  it  would  be  a  violation  of  acknowledged  law, 
while  the  fact  of  the  exception  makes  the  law  the  more  binding  in  all  cases  not 
excepted:  And  if  the  Presbyters  were  so  restricted  in  these  minor  matters, 
how  plain  is  it  that  a  law,  respecting  a  more  important  matter,  without  a  single 
exception,  is  absolute,  and  binding  in  all  cases — particularly  when  in  every  in- 
stance in  which  it  has  been  departed  from,  the  act  has  been  declared  null  and 
void  absolutely,  without  conditions  or  exceptions.    (See  360  to  364.) 

With  regard  to  laying  hands  on  baptized  persons,  or  confirming,  it  is  not  pre- 
tended to  have  beon  practised  anywhere  but  in  Egypt;  and  for  that  nothing  can 
be  produced,  I  think,  but  the  passage  from  Hilary  or  Ambrose  in  section  282  (o,) 
Finaily  in  Egypt  Presbyters  confirm,  if  the  Bishop  is  not  present;  and  this  pas- 
sage is  so  unconnected  with  what  precedes  and  follows  it,  that  the  moment  I 
read  it  the  suspicion  arose  that  Hilary  did  not  write  it.  The  whole  passage  is  con- 
nected without  it;  with  it,  the  sense  is  interrupted.  This  taken  together  with  the 
fact  that  no  writer  has  been  able  to  produce  a  solitary  case  of  confirmation,  or 
a  declaration  that  Presbyters  confirmed,  [See  445,  &c.]  shows  that  they  had 
not  the  power.  Even  admitting  that  Hilary  wrote  the  sentence  above  mentioned, 
the  very  expression  shows  that  the  practice  was  an  exception  to  the  general 
law,  which  had  by  some  means  obtained  in  .\lexandria :  and  therefore  shows 
beyond  question  that  the  law  of  the  Church  was  that  Presbyters  should  not 
confirm.  By  the  by,  these  attempts  of  Presbyterian  writers  to  show  that  Pres- 
byters anciently  had  tiie  right  to  confirm,  prove  beyond  controversy  that  it  was 
the  practice  of  the  Apostles,  (247,  &c.) 

(9.)  There  were  Bishopricks  so  small  as  not  to  require  above  one  or  two 
Presbyters,  and  in  some  instances  the  Bishop  had  none.  (Taylor's  Works,  vii, 
2-28,  <tc.)  These  Bishops  were  not  however  Presbyters  because  they  had 
none  under  them.  They  differed  in  having  had  ordination  to  the  Episcopate,  a 
circumstance  totally  overlooked  by  Grotius  in  this  section,  if  not  altogether. 
Presbyters  were  however  sometimes  located  in  villages  where  there  was  no 
Bishop,  hut  they  were  unclcr  the  jurisdiction  of  the  Bishop  of  a  neighbouring 
city.  (397.)  What  moreover  was  to  lander  the  candidates  for  ordination  from 
going  to  the^  Bishop  when  he  did  not  reside  in  the  sonie  ciiy.  (Sec  302  and 
other  sections.) 

z 


194 

Because  a  Senate  without  a  King  is  as  it  were  a  King."     (lb.  sec- 
tion xi.) 

518.  The  following  concession  is  perhaps  as  remarkable  as  any 
that  have  been  mentioned.  It  is  the  section  immediately  foUowinjj 
that  mentioned  above  (517.) 

"  We  may  assert  this  third  thing,  that  the  causes  why  in  the 
present  age  in  some  places  the  Episcopate  was  omitted  certainly  for 
some  time,  were  not  light.  For  Beza  himself  seems  to  acknow- 
ledge that  the  causes  were  temporary,  when  he  says  that  he  was 
not  the  person  wlio  thought  that  the  old  order  was  not  to  be  restored, 
if  the  ruins  of  the  Church  could  be  restored.'''' 

Grotius  then  proceeds  to  mention  these  causes,  which  he  says 
were  not  light  ones.  The  first  is  the  want  of  suitable  persons  to 
fill  so  important  an  office  as  the  Episcopate.  The  second  was  the 
long  and  inveterate  corruption  of  the  Episcopal  office;  and  of  this  he 
admits,  "  that  good  things  ought  not  indeed  to  be  condennied  because 
there  are  persons  who  abuse  ihem;  but  it  is  not  unfrequent  that 
things  should  be  intermitted,  when  the  abuse  is  turned  against  the 
institution."  "A  third  cause  may  be  added,  that  in  very  trouble- 
some times,  the  teachers  of  the  truth,  odious  by  that  name," 
[Bishop)  "ought  not  only  to  remove  the  sin  of  ambition,  but  even  all 
suspicion,  because,  when  the  Episcopal  dignity  being  done  away, 
they  were  very  cautious,  they  did  not  even,  as  it  was,  escape  calum- 
ny. What  would  they  not  have  heard,  if  the  change  of  doctrine 
had  been  joined  with  the  acquisition  of  the  higher  degree?  I  will 
add  one  cause  more,  why  in  the  beginning  of  the  Reformation 
the  Epificcpate  was  not  for  some  time  necessary,  God  had  raised 
up  excellent  men,  of  the  greatest  genius,  of  the  greatest  erudition, 
and  of  no  less  authority  with  their  neighbours  than  with  their  own 
people,  few  indeed  in  number,  but  who  were  equal  to  bearing  very 
many  things.  The  great  reputation  of  these  among  all  men  easily 
supplied  what  was  wanting  from  the  Episcopate.  And  (if  with 
Zanchius  I  will  acknowledge  the  truth)  in  reality  no  men  were 
Bishops  more  than  those  very  men  whose  authority  availed  to  op- 
pose even  the  Episcopate.  Nor  is  that  to  be  omitted  here^  which 
we  have  several  times  said,  that  the  Ecclesiastical  regimen  for  the 
most  part  takes  something  from  the  civil  form  (of  government.) — 
In  the  Roman  Empire,  Bishops  answered  to  Commanders,  Metro- 
politans to  Presidents,  Patriarchs  or  Primates  to  Lieutenants. — 
Why  therefore  is  it  wonderful  if  the  people,  more  accustomed  to 
the  government  of  Noblemen  than  of  one  (a  King)  commit  the  af- 
fairs of  the  Church  to  Clergymen  more  willingly  than  to  a  Bishop? 
And  indeed  on  account  of  tliese  causes  the  f!!hm-ches  which  have 
no  Bishops,  seem  to  me  to  be  excusable,  provided,  however,  that 
they  abstain  from  disapproving  of  a  most  sacred  institution,  and  at 
the  same  time,  retain  that  which  Beza,  in  these  words,  (On  the 
Degrees  of  the  EvangelicrJ  Ministry,  Chap,  xxiii,)  thiuks  is  by  no 
means  to  be  omitted:  It  was  e^<iential,  tliat  hj  the.  perpetual  urdi- 
natinnof  God,  it  ivas,  it  if^,  and  it  w'dl  be  neceasnrij,  that  sonte. 
one 'm  the  Vreshijtenj,  Chief  both  'in  f  lace  and  dipiittj-,  should  pre- 


195 

side  to  govern  the  proceedings,  tvitli  that  right  which  is  given  to 
him  by  God.''*     (lb.  section  xii.) 

519.  The  rcadei-  will  remark  in  these  extracts  that  it  is  expressly 
admitted  that  the  Episcopate,   or  office  of  Bishop,  had  its  com- 
mencement in  the  time  of  the  Apostles,  and  was  received  by  the 
Universal  Church;   (498,  500,  501,  504,  509,  510,  511,  512  latter 
paragraph;)  that  the  institution  was  approved  of  by  the  Divine  law, 
that  it  seemed  good  to  the  Holy  Spirit,  and  that  our  Lord  Jesus 
Christ  "writing  to  those  Bishops,  thus  eminent  among  the  Clergy, 
undoubtedly  approved  of  this  Episcopal  superiority,"  (512  first  par- 
grapli;)  that  all  antiquity  proclaimed  the  advantages  derived  from 
it,  (514;)  and  that  those  of  the  Reformers  who  had  formed  a  Church 
without  Bishops,  had  done  so  because  of  the  prejudice  that  had 
arisen  from  the  abuse  of  the  institution;  because  they  feared  the 
charge  of  ambition  if  they  had  retained  the  order  of  Bishops;  and, 
having  all  the  power  and  influence  of  the  office,  whereby  they  reg- 
ulated the  affairs  of  the  Church  so  as  to  keep  it  in  a  prosperous 
state,  and  not  having,  in  the  begiiniing  a  sufficient  number  of  suit- 
able men  to  fill  as  many  Bishopricks  as  there  ought  to  have  been, 
they  determined   to  discontinue   the  office  for  a  time;  declaring  it 
ought  to  be  restored  as  soon  as  it  could  be,  (518,  &c.)     These  were 
not  the  sentiments  of  Grotius  only,  but  he  quotes  the  most  cele- 
brated Reformers  as  agreeing  with  him  and  closes  with  a  passage 
from  ofie  of  the  most  vehement  opposers  of  Episcopacy  as  it  then 
existed  in  the  Church  of  Rome,  which  fully  admits  the  necessity  of 
one  ruler  in  every  Church  presiding  by  Divine  right  and  the  per- 
petual ordination  of  God.    (518,) 

520.  This  is  not  a  bare  admission.  It  is  a  strong  argument  by 
one  of  the  most  celebrated  writers  of  Europe,  by  which  he  is  led 
to  conclusions  totally  opposed  to  the  doctrines  of  the  Presbyterian 
Churches  of  the  present  day.  Those  able  and  learned  men  who 
feared  to  encounter  the  charge  of  ambition  in  supporting  what  they 
acknowledged  to  be  the  ancient  Apostolical  order  of  the  Church, 
and  thought  to  discontinue  for  a  time  an  office,  the  institution  of 
which  seemed  good  to  the  Holy  Spirit,  and  which  was  expressly 
approved  of  by  our  Lord  himself,  certainly  acted  upon  the  princi- 
ple, though  none  of  them  might  have  been  aware  of  it,  that  evil 
may  be  done  that  good  may  come  of  it.     They  did  not  sufficiently 

*I  shall  enfleavour  to  give  some  of  these  passages  in  the  original  at  th* 

d-oEe, 


196 

consider  Ihe  excessive  difficulty  of  doing'  away  errors  in  which 
people  have  been  born  and  bred. 

,  521.  The  reader  is  requested  to  note  also  the  exceeding  slender- 
ness  of  the  argument  for  the  parity  of  Presbyters  and  Bishops. — 
The  Episcopate  was  not  of  Divine  command,  though  it  is  admitted 
to  have  been  instituted  by  men  Divinely  inspired  and  directed,  and 
to  have  been  expressly  approved  of  by  our  Lord  Jesus  Ciuist. — 
How  can  any  man  say  that  they  had  not  a  Divine  command  for  it? 
Did  this  institution,  so  admirable  as  to  seem  good  to  the  Holy  Spirit 
and  to  be  approved  of  expressly  by  our  Saviour  himself,  not  oecui 
to  them,  and  yet  to  men? 

522.  The  Episcopate  ivas  instituted  by  the  t^postles,  but  theif 
did  not  command  that  Bishops  should  be  every  where  appointed; 
and  they  left  some  Churches  without  them,  that  is  they  left  them 
under  Presbyters  and  therefore  those  Churches  were  governed  by 
Presbyters.  But  they  did  appoint  Bishops  wherever  they  could 
find  a  suitable  person,  and  consequently  they  intended  to  appoint 
them  every  wliere  as  soon  as  suitable  persons  could  be  found. 

523.  As  to  the  powers  of  Presbyters,  Grotius  grants  that  accord- 
ing to  the  Fathers  they  could  not  ordain;  but  conjectures  that  they 
might  nevertheless  do  so  with  the  Bishop's  consent.  In  support  of 
which  all  he  advances  is,  that  in  the  year  657  they  were  permitted 
to  lay  on  hands,  in  the  ordination  of  a  Presbyter,  near  the  hands 
of  the  Bishop.  He  says  nothing  about  the  decisions  in  the  4th 
century  declaring  null  and  void  not  only  ordinations  by  Presby- 
ters, but  even  one  in  which  a  Presbyter  read  the  words  of  ordina- 
tion for  a  blind  Bishop  while  he  laid  his  hands  on  the  head  of  the 
candidate.  And  lastly  he  formally  gives  up  the  only  case  in  which 
it  is  pretended  that  Presbyters  laid  on  hands  in  ordination  before 
the  year  657;  excepting  those  which  were  declared  illegal  in  the 
4th  century,  (360-365,)  and  another  in  the  6th.  He  says  he  does 
not  dare  to  quote  the  ordination  of  Timothy  as  a  case  in  which 
Presbyters  officiated — admitting  with  Calvin,  &c.  fcc.  that  the  word 
translated  Presbytery  signifies  the  office  conferi'ed  on  Timothy. 

524.  In  short,  the  sum  of  his  argument  for  the  parity  of  Presby- 
ters and  Bishops  is,  that  although  the  Apostles,  who  were  inspired 
men  commissioned  to  regulate  the  Church,  instituted  the  Episco- 
pate or  office  of  Bishop,  and  what  they  did  seemed  good  to  the 
Holy  Spirit  and  was  expressly  approved  by  our  Lord  Jesus  Christ, 
yet  the  institution  is  not  a  Divine  command:  that  although  the 


197 

Aposties  appointed  Bishops  wherever  they  could  find  suitable  men, 
yet  they  did  not  command  them  to  be  appointed  in  every  Church, 
and  left  some  Churches  to  be  Governed  by  Presbyters:  and  that, 
although  there  is  express  authority  for  the  declaration  that  Presby- 
ters did  not  ordain,  perhaps  they  might  have  sometimes  done  so, 
by  permission  of  the  Bishop;  as  in  the  year  657  they  were  permit- 
ted to  lay  their  hands  near  the  hands  of  the  Bishop  while  he  was 
blessing  (ordaining)  the  candidate. 

Such  an  argument  from  such  a  man  is  equivalent  to  a  total  sur- 
render of  the  question. 

525.  It  may  be  remarked  here  also  that  Grotius  admits  the  truth 
of  several  interesting  facts  mentioned  in  the  preceding  pages:  viz. 
that  James  the  Brother  of  our  Lord  was  Bishop  of  Jerusalem,  (501, 
511;)  Timothy,  of  Ephesus,  (504;)  and  Titus  of  Crete,and  Ignatius, 
of  Antioch,  (512;)  also  that  the  Angels  of  the  seven  Churches  were 
the  Bishops  of  those  Churches,  (512;)  that  the  Bishops  were  Pas- 
tors who  presided  over  the  other  Pastors  by  a  perpetual  right,  (507;) 
and  says  that  they  waste  their  time  who  try  to  "prove  that  the 
name  of  Bishop  was  common  to  all  Pastors ;"  (508 ;)  and  that  this 
Chief  (Princcps)  5f  the  Presbyters  was  first  called  Apostle  and 
Angel,  and  finally  the  title  of  Bishop  was  given  to  him,  Jerome 
thought  about  the  eighth  year  of  Nero;  (See  267,  225,  226;)  that 
is,  before  the  death  of  Peter  and  Paul,  and  about  forty  years  before 
that  of  John,  (513.) 

526.  Grotius  also  mentions  the  names  of  a  number  of  the  princi- 
pal Reformers  as  agreeing  with  him.  The  following  extracts  are 
from  the  writings  of  two  of  these. 

Melancthon  says,  "  I  would  to  God  it  lay  in  me  to  restore  the 
government  of  Bishops.  For  I  see  what  manner  of  Church  we 
shall  have,  the  Ecclesiastical  polity  being  dissolved.  I  do  see  that 
hereafter  there  will  grow  up  a  greater  tyranny  in  the  Church  than 
there  ever  was  before,  Apol.  Aug.  Con.  p.  305."'  (Bowd.  Let.  iii, 
367.) 

527.  We  shall  close  with  an  extract  from  Calvin.  Grotius  men- 
tions his  name  among  those  who  agreed  with  him,  that  the  Episco- 
pate, or  superiority  of  one  Pastor  above  the  rest,  neither  could  nor 
ought  to  be  found  fault  with,  [509,] 

528.  Calvin  in  his  Institutes  speaks  thus  on  this  subject:  "They 
named  all  those  on  whom  was  enjoined  the  office  of  teaching,  Pres- 
byters.   These  chose  one  of  their  number  in  every  city,  to  whom 


108 

in  paiticular  they  gave  the  title  of  Bishop;  lest  from  equality,  as 
usually  happens,  dissensions  should  arise.  Yet  the  Bishop  was  not 
so  superior  in  honour  and  dignity,  that  he  had  dominion  over  his 
colleagues:  but  those  duties  which  a  Consul  performs  in  the  Sen- 
ate, that  he  may  report  concerning  matters,  collect  their  opinions, 
go  before  others  in  consulting,  admonishing,  exhorting,  regulate  the 
whole  proceedings  by  his  own  authority,  and  execute  what  may 
have  been  determined  in  common  council ;  that  office  the  Bishop  sus- 
tained in  the  assembly  of  Presbyters.  And  the  ancients  them- 
selves confess  that  it  was  introduced  by  human  agreement  through 
the  necessity  of  the  times.  Thus  Jerome,  on  the  Epistle  to  Ti- 
tus, says:  Jj  Treshiiter  is  the  same  as  a  Bishop.  Jind  before  that 
h>j  the  instigation  of  the  Devil  dissensions  were  made  in  religion, 
and  it  was  said  among  the  people,  1  am  of  Paul,  I  of  Cephas,  the 
Churches  ivere  governed  bij  the  common  council  of  Presbyters, 
Jiflerxvards  that  the  seeds  of  dissensions  might  be  taken  aivay,  the 
tvhote  charge  ivas  committed  to  one.  Jis  therefore  the  Presbyters 
Icnoiv  that  they  are  subject,  by  the  custom  of  the  Church,  to  him 
who  is  over  them:  so  the  Bislwps  may  have  known  that  they  are 
superior  to  the  Presbyters,  more  by  custom  than  by  the  Lord^s  ap- 
'pointment,  and  ought  to  govern  the  Church  in  common.*  He  else- 
where however  teaches  how  ancient  the  institution  was.  For  he 
says,  at  Alexandria,  from  Mark  the  Evangelist  to  Heraclas  and 
Dionysius,  the  Presbyters  always  placed  one  chosen  from  them- 
selves in  a  higher  degree,  whom  they  called  Bishop,'" — '•  To  every 
city  was  allotted  a  certain  region,  which  received  its  Presbyters 
from  thence,  and  was  added  to  the  body  of  that  Church.  Every 
college  (as  I  have  said)  was  subject  to  one  Bishop,  for  the  sake  of 
government  only  and  preserving  peace:  who  so  exceeded  others  in 
dignity  that  he  was  subject  to  the  assembly  of  the  Brethren.  But 
if  the  tract  of  country  which  was  in  his  Bishoprick  was  so  large 
that  he  could  not  fulfil  all  the  duties  of  a  Bishop,  Presbyters  were 
appointed  in  certain  places  through  that  country,  who  should  dis- 
charge his  duty  in  minor  matters."  [Calvin's  Institutes  Book  iv, 
ch.  iv,  2.j 

529.  In  this  passage  Calvin  fully  admits  the  main  facts  contend- 
ed for  by  Episcopalians. 

He  admits  that  there  were  Bishops.  He  indeed  asserts  that 
the  Bishop  only  executed  the  duties  of  a  Consul  in  a  Senate,  and 

*  With  regard  to  the  nsseition  that  A  Preshiiter  k  the  same  as  a  Bishop,  Je- 
rome, arconJing  to  Dr.  Miller,  does  not  make  it.  The  words  of  Jeromc'accord- 
ing  to  Dr.  Miller,  are  not  an  assertion,  but  an  inference  from  some  preceding 
observations  on  the  Epistle  to  Titus  :  A  Frcsbyter  therefore  is  the  same  as  a 
Bishop.  [^Miller's  Let.  p.  180.)  Tliis  could  not  have  been  an  assertion  re- 
specting the  order  of  the  Church  in  Jerome's  day,  because  it  was  notoriouslj 
otherwise.  [153,154,247,266.]  If  it  had  been  an  assertion  respecting  the 
order  of  the  Church  in  former  times,  it  must  rest  on  the  testimony  of  some 
who  then  lived.  But  Jerome  produces  none,  ajid  could  not  have  produced 
ajiy  if  he  bad  desired  it.  He  only  inferred  it,  and  he  himself  calls  it  an  opin- 
ion.    (237.)   He  did  not  then  confess  it  as  Calvin  says. 


199 

v,'aB  the  executive  oflker  of  the  Church,  and  foremost  in  every 
thing.  But  this  limitation  is  asserted  witliout  any  kind  of  testimo- 
ny offered  to  support  it.  This  is  not  tho  kind  of  authority  that  Paul 
had  in  view  when  he  said,  These  things  command  and  teach.  Let 
no  man  despise  thy  youth.  Them  (presbyters)  that  sin  rebuke  before 
all,  that  the  rest  also  may  fear.  Lay  hands  suddenly  on  no  man. 
Nor  such  as  is  represented  in  the  Epistles  of  Ignatius,  [See  Italic 
lines  in  appendix,J  nor  in  any  of  the  Fathers;  not  even  in  Jerome. 
[See  the  third  and  the  following  quotations  from  Jerome  in  section 
154;  also  247  &,c.  and  266.] 

930,  Calvin  also  admits  that  it  was  found  necessary  to  set  a  Bish* 
op  over  the  Presbyters  to  put  an  end  to  dissensions ;  and  although  h© 
asserts  (without  even  Jerome's  authority)  that  this  was  l»y  human 
agreement,  he  allows  that  it  was  done  from  the  time  of  Mark,  who 
died  before  Peter  and  Paul,  and  forty  years  before  John,  [note  to 
513;]  consequently  it  was  by  the  authority  of  the  Apostles  that  the 
Bishops  were  set  over  the  Churches:  And  Jerome,  his  sole  author- 
ity, admits  that  they  appointed  James,  Mark,  Titus,  and  Timothy 
Bishops;  [243,380,  note;]  and  James  was  appointed  not  long  after 
the  commencement  of  the  public  preaching  of  the  Gospel;*  and 
Timothy  before  Paul  went  to  Rome  at  all,  [14-21.]  It  was  there- 
fore not  by  mere  human  authority;  but  being  done  by  the  author- 
ized agents  of  God,  under  the  influence  too  of  his  Holy  Spirit,  and 
afterwards  expressly  approved  of  by  our  Lord  Jesus  Christ,  [512] 
Episcopacy  was  Divinely  instituted.  If  this  be  not  the  act  of  God, 
tiien  no  act  done  by  an  authorized  Agent  and  afterwards  ratified, 
can  be  considered  the  act  of  the  Principal. 

531.  He  admits  moreover  in  the  same  passage,  [528]  that  the 
Bishop  had  under  him  a  certain  region  around  the  city,  and  that 
Presbyters  were  designated  to  minister  to  the  people  of  that  region, 
•who  discharged  his  duty  in  minor  matters, 

532.  He  admits  also  in  section  15  of  the  same  chapter,  that  Bish- 
ops were  ordained  by  Bishops;  and  that  every  Bishop  ordained 
his  own  Presbyters,  Mith  the  college  of  Presbyters."}"     With  regard 

*  See  the  manner  in  uliich  James  is  mentioned  in  Acts  .\ii,  17;  xv,  13;  xxi, 
18:  Galat.  i,  19:  always  presunt,  always  presiding,  first  mentioned  on  every 
remarkable  occasion,  certainly  James  had  something  more  to  do  w  ith  the  Churcii 
of  Jerusalem  than  any  other  person,  though  he  was  not  one  of  the  twelve.— 
James  who  was  one  of  the  twelve  was  killed  hy  Herod;  Acts  xii,  2. 

f  Sed  suos  Presbyteros  qui.sqiie  Episcopus  cinn  Prcsbyterorum  collegio  or- 
i&aabat.     [Lib.  iv,  c.  iv,  IG.f 


200 

to  the  assertion  that  the  Bishop,  with  the  college  of  Presbyters, 
ordained  his  Presbyters,  he  offers  no  testimony,  and  no  more  need 
be  said  to  show  that  he  conld  bring  non^  before  the  year  657,  than 
to  remark  that  Grotiiis  could  refer  to  no  such  case,  [517 ;]  nor  could 
Lord  King,  [456,  &.C.]  nor  can  any  man;  and  therefore  this  as- 
sertion of  Calvin  is  unfounded. 

533.  Calvin  therefore  admits  that  Bishops  in  the  days  of  the 
Apostles  were  set  over  the  Presbyters  and  the  Church;  that  each 
city  and  the  neighbouring  country,  with  the  Presbyters  who  minis- 
tered to  the  inhabitants,  were  under  one  Bishop;  and  that  the 
Bishop  was  ordained  by  other  Bishops,  but  that  he  ordained  his  own 
Presbyters,  aided  Calvin  says  by  the  other  Presbyters,  without 
foundation  however  before  the  year  657.  [See  517  note  6.]  In 
this  he  admits,  moreover,  a  second  ordination  which  involves  a  su- 
perior order,  necessarily.  [See  263.] 

534.  The  circumstances  which  Calvin  has  added,  in  order  to 
make  this  system  agree  with  that  in  which  the  ministers  are  all 
equal,  he  asserts  entirely  without  authority  or  testimony.  He  does 
not  pretend  to  produce  any  to  support  the  assertion  that  the  Bishop 
was  no  more  than  the  President  of  the  council  of  Presbyters.  The 
only  passage  quoted  is  brought  forward  to  show  the  origin  of  this  ar- 
rangement, viz.  that  it"  was  introduced  by  human  agreement;"  and 
the  only  one  referred  to,  destroys  even  this,  by  showing  that  Bish- 
ops were  in  being  in  the  time  of  the  Apostles;  and  consequently  are 
of  Divine  institution,  [530.]  The  passage  quoted  from  Jerome,  sd 
far  from  supporting  Calvin's  assertion  that  the  Bishop  icas  no- 
thing more  than  the  Fresident  of  the  commofi  council  of  Pres- 
byters, proves  the  very  reverse.  Before  the  dissensions  spoken 
of,  the  Churches  \vere  governed  by  a  common  council  of  Presbyters; 
afterioards  the  whole  charge  was  committed  to  one,  says  Jerome. 
Consequently  ivhcn  the  charge  v/as  committed  to  one,  the  common 
council  was  done  away.  The  common  council,  if  it  ever  existed^ 
must  have  had  a  President  in  order  to  do  business,  and  when  it  was 
done  away,  and  the  Presbyters  made  subject  to  the  Bishop,  as  Je- 
rome in  the  same  quotation  says,  [52S,]  the  President  of  the  coun- 
cil went  with  it.  Jerome's  words,  so  far  therefore  from  represent- 
ing the  Bishop  as  the  President  of  the  common  council  of  Presbj-- 
ters,  show  that  the  President  ceased  to  be  President,  and  with  the 
vest  of  the  Presbyters  became  subject  to  the  Bishop,  when  he  was 
appointed  by  the  Apostles,     With  what  powers  the   Bishop  Avas 


201 

clothed,  according  to  Jerome,  may  be  seen  iu  sections  154,247; 
256, 257,  2G6. 

535.  It  is  evident  from  these  extracts  that  the  Continental  Reform- 
ers admitted  that  the  Primitive  Church  was  Episcopal,  (519)  that 
they  considered  the  intermission  of  the  Episcopal  office  as  tempo- 
rary, (518)  that  one  of  them  wished  it  restored,  (526)  another  said 
that  a  substitute  for  the  Episcopal  office  was  essential,  (end  of 
518,)  and  that  he  was  not  the  man  who  thought  the  old  order  ought 
not  to  be  restored  if  it  could  be.     (518.) 

536.  As  to  the  English  Reformers,  they  retained  the  Episcopate  ; 
and  although  great  dissensions  arose  among  them  which  terminated 
in  the  separation  of  many  from  the  Church  under  the  name  of  Puri- 
tans, since  called  Dissenters,  their  differences  commenced  while 
they  were  in  exile  on  the  Continent;  and  the  sepai-ation  was  pro- 
duced by  the  i-efusal  of  the  latter  to  wear  the  habits  and  use  the 
fceremonies  of  the  Church,  and  not  on  account  of  the  office  of 
Bishop. 

537.  Neal  in  his  history  of  the  Puritans  states,  that  the  English 
exiles  were  most  numerous  at  Frankfort;  that  on  application  to  thR 
Magistrates  they  were  allowed  to  use  the  French  Church,  on  condi- 
tion that  they  should  subscribe  the  French  confession  of  faith  and 
not  quarrel  about  ceremonies ;  that  after  consultation  they  agreed 
not  to  answer  aloud  after  the  minister,  nor  to  use  the  litany  and  sw- 
plice;  that  they  used  the  order  of  service  as  set  forth  by  Kinn-  Ed- 
ward, excepting  the  omission  of  the  litany  and  responses;  that  John 
Knox  was  at  this  time  their  minister;  that  in  this  state  of  things  Dr. 
Cox,  a  Clergyman,  who  had  been  tutor  to  King  Edward,  went  to 
Frankfort  and  during  the  service  on  Sunday  responded  aloud,  and 
on  the  following  Sunday  one  of  his  friends  took  possession  of  the 
pulpit  and  read  the  whole  litany;  and  that  in  consenuence  of  this 
great  contentions  arose,  which  terminated  in  the  departure  of  John 
Knox  from  Frankfort.  (Neal's  Hist.  pp.  150  to  153.)  This  Neal 
calls  "  the  first  breach  or  schism  between  the  English  exiles  on 
account  of  the  service  book  of  King  Edward;  which  made  way  for 
"the  distinction,  by  which  the  t^vo  parties  were  nfterwards  known, 
of  PuRiTA>'s  and  Coiv^formists."     (i,  155.) 

538.  He  says  when  the  exiles  returned,  on  the  accession  of  Eli- 
zabeth, that  "their  learned  friends  and  patrons  beyond  sea,  advis- 
ed them  to  go  through  with  the  Reformation,  and  clear  the  Church 
nf  all  the  relics  of  Fopcry  and  superstition  at  once"  that  letters 

Aa 


202 

of  il) is  character  were  written  "by  Guallcr,oiie  of  the  chief  diviiieK 
of  Zurich,"  "by  the  learned  BuUinger,  Peter  Martyr,  and  VVeid- 
ner,  to  the  Earl  of  Bedford,  who  had  been  some  time  at  Zurich,  and 
to  Jewel,  Sandys,  Horn,  Cox,  Griudal,  and  the  rest  of  the  late  exiles, 
pressing  them  vehemently  to  act  with  zeal  and  courage,  and  to  take 
care  in  the  first  beginnings  to  have  all  things  settled  upon  sure  and 
sound  foundations.  The  exiles  in  their  answers  seem  resolved  to 
follow  their  advice,  and  make  a  bold  stand  for  a  thorough  Refor- 
mation; and  if  they  had  done  so  they  might  have  obtained  il.  Jewel, 
in  his  letter  of  May  22,  1559,  thanks  Bullinger  for  quickening  their 
zeal  and  courage;  and  adds,  'They  were  doing  what  they  could; 
and  that  all  things  were  coming  into  a  better  stale.'  In  another 
of  April  10,  '  He  laments  the  want  of  zeal  and  industry  in  promot- 
ing tlie  Reformation;  and  that  things  were  managed  in  so  slow  and 
cautious  a  manner,  as  if  the  word  of  God  was  not  to  Ije  received 
on  his  own  authority.'  In  another  of  November  16, '  He  complains 
of  the  Queen's  keeping  a  crucifix  in  her  Chapel,  with  lighted  can- 
dles; that  there  was  worldly  policy  in  this,  which  he  did  not  like: 
That  all  things  were  so  loose  and  uncertain  with  them,  that  he  did 
not  know  whether  he  should  not  be  obliged  to  return  back  to  Zu- 
rich. He  complains  of  the  Popish  vestments,  which  he  calls  the 
relics  of  the  Amorites,  and  wishes  they  were  extirpated  to  the 
deepest  roots.'  The  like  complaints  were  made  by  Cox,  Grindal, 
Horn,  Pilkington,  and  others;  but  they  had  not  the  resolution  to 
persevere:  had  they  united  counsels,  and  stood  by  one  another, 
they  might  at  this  juncture  have  obtained  the  removal  of  those  griev- 
ances which  afterivards  occasioned  the  separation?''     (i,  164,  165.) 

539,  Neal  has  more  to  the  same  purpose.  Respecting  the  act  of 
Elizabeth,  entitled  An  act  for  the  Uniformity  of  Common  Prayer 
and  Service  in  the  Church,  and  Administration  of  the  Sacraments, 
he  speaks  as  follows. 

"  Upon  this  fatal  rock  of  uniformity  in  things  merely  iiidifiercni 
(in  the  opinion  of  the  imposers)  was  the  peace  of  the  Church  of 
England  split.  The  pretence  was  decency  and  order;  but  it  seems 
a  little  odd  that  uniformity  should  be  necessary  to  the  decent  wor- 
ship of  God,  when  in  most  other  things  there  is  a  greater  beauty  in 
variety.  It  is  not  necessary  to  a  decent  dress  that  men's  clothes 
should  be  always  of  the  same  colour  and  fashion;  nor  would  there 
be  any  indecorum  or  disorder,  if  in  one  congregation  the  Sacrament 
should  be  administered  kneeling,  in  another  sitting,  and  in  a  third 
standing;  or  if  in  one  and  the  same  congregation  the  minister 
wei'e  at  liberty  to  read  prayers  either  in  a  black  gown  or  a  surplice, 
supposing  the  garments  to  be  indillerent,  which  the  makers  of  this 
law  admitted,  though  the  Puritans  denied.  The  rigorous  pressing 
of  this  act  v.as  the  occasion  of  all  the"  mischiefs  that  befel  the 
Church  for  above  bO  years.''     (i,  178,  179.) 

5-10.  The  reader  will  observe  that  there  is  not  a  word  here  against 

the  Episcopal  order  of  the  Church.     On  the  contrary,  he  says; 


203 

*'  Several  of  the  reformed  exiles  were  offered  Bishopricks,  but 
refused  them,  on  account  of  the  habits  and  ceremonies,  &c.  as  Mr. 
Whitehead,  Mr.  Bern.ird  Gilpin,  old  Father  Miles  Coverdale,  Mr. 
Knox,  Mr.  Thomas  Sampson,  and  others.  Many  who  accepted 
did  it  with  trembling;  from  the  necessity  of  the  times,  and  in  hopes 
by  their  interest  with  the  Queen  to  obtain  an  amendment  in  the 
constitution  of  the  Church;  among  these  were  Grindal,  Parkhurst, 
Sandys,  Pilkington,  and  others."     (i,  180.) 

To  those  of  the  Reformers  mentioned  by  Neal  as  having  ac- 
cepted a  Bishoprick,  may  be  added  Jewel  whom  he  has  quoted  so 
fully  in  a  preceding  extract.     (538.) 

541.  From  these  observations  and  quotations  of  Neal,  who  was 
himself  a  Dissenter,  it  is  evident  that  the  difference  that  took  place 
was  grounded  upon  the  habits  and  ceremonies  of  the  Church,  some 
refusing  to  accept  Bishopricks  on  account  of  these  things  and 
others  accepting  them  notwithstanding,  in  hopes  of  being  able  to 
change  them  to  their  minds  afterwards, 

542.  It  also  appears  that  what  the  Puritans  contended  for  was 
liberty  to  stand  or  sit  instead  of  kneeling  at  the  sacrament,  and  to 
read  prayers  in  a  black  gown  instead  of  a  surplice.     (539.) 

543.  While  the  dispute  was  going  on  at  Frankfort,  some  of  the 
parties  wrote  to  Calvin  for  his  opinion  on  the  subject.  The  follow- 
ing is  an  extract  from  his  answer. 

^' Truly  as  in  indifferent  things,  as  external  rites  are,  I  am  easy 
and  flexible,  so  I  do  not  think  it  is  always  expedient  to  humour  the 
foolish  moroseness  of  those  who  yield  nothing  of  their  custom.  In 
the  English  Liturgy,  such  as  you  describe,  I  see  there  were  many 
toleruhilcs  ineptice.  By  these  two  words  I  mean,  that  there  was 
not  that  purity  which  was  to  be  desired.  Nevertheless  what  faults 
could  not  be  corrected  immediately,  when  no  manifest  impiety  is 
joined  with  them,  were  to  be  borne  for  a  time." 

In  this  letter  and  the  following,  which  are  to  be  found  among  his 
letters  in  the  same  volume  with  his  Institutes,  p.  98,  he  endeavours 
to  reconcile  the  parties,  representing  the  matter  about  which  they 
disputed  as  not  of  sufficient  importance  to  cause  them  to  separate; 
and  although  he  finds  fault  with  parts  of  that  liturgy  he  was  far  from 
objecting  to  the  use  of  a  form  of  prayer  in  public  service,  as  his  let- 
ter to  the  Duke  of  Somerset  proves. 

544.  In  this  he  says:  "  As  to  a  form  of  Prayer  and  of  Ecclesias- 
tical rites,  I  highly  approve  that  it  should  be  fixed,  from  which  it 
may  not  be  lawful  for  Pastors  to  depart  in  their  exercises;  as  well 
th?.t  provision  may  be  made  for  the  simplicity  and  unskilfulness  of 
some,  as  that  the  agreement  of  all  the  Churches  among  themselves 
may  thus  more  certainly  appear.     Finally  also  that  the  desultory 


§04 

levity  of  some  who  affect  certain  novelties,  may  be  opposed;  as 
I  have  before  shown  that  the  catechism  itself  tends  to  the  same,'* 
(Calvin's  Epist.) 

545.  It  is  even  asserted  on  the  authority  of  a  letter  of  Calvin  to 
Edward  VI,  King  of  England,  that  he  offered  to  adopt  the  Epis- 
copal form  of  Government  in  the  Church  of  Geneva,  as  appears 
from  the  following  extract  from  Bovvden's  Letters,  ii,  65, 

"He  and  Bidlinger  and  other  learned  men  beyond  sea,  wrote 
in  1549  to  Edward  VI,  offering  to  make  him  their  defender,  and 
to  have  Bishops  in  their  Churches  for  better  unity  and  concord 
amongst  them,  as  appeai-s  from  Strype's  memorial  of  Archbishop 
Oranmer,  as  likewise  from  a  writing  of  Archbishop  Abbot,  found 
among  the  manuscripts  of  Archbishop  Usher.'  {Chandler's  Appeal 
defended,  p,  238.)  Unfortunately  the  letter  fell  into  the  hands  of  the 
Pupish  Bishops  Gardiner  and  Bonner,  who  in  the  names  of  the 
Reformers  returned  a  surly  answer  to  it,  'From  that  time,'  says 
Strype,  'John  Calvin  and  the  Church  of  England  were  at  variance 
in  several  points,  which  otherwise,  through  God's  mercy,  had  been 
qualified,  if  those  papers  of  his  proposals  had  been  discovered  unto 
the  Queen's  aiajesty  during  John  Calvin's  life." 

Neal  in  his  history  of  the  Puritans  says  of  Strype,  that  he  had 
"searched  into  the  records  of  the  English  Reformation  more  than 
any  man  of  the  age."     (Preface  to  the  History.) 

546.  The  English  Reformers  having  divided  into  two  parties, 
those  who  thought  it  best  to  conform  to  the  habits  and  ceremonies, 
and  accepted  Bishopricks,  were  involved  by  degrees  in  the  disagree- 
able business  of  insisting  that  the  others  should  conform.  The 
latter,  altliough  it  is  admitted  that  if  some  had  not  complied  for  the 
time,  in  hopes  of  the  removal  of  the  grievances,  the  Church  would 
have  fallen  back  into  Popery,  (Neal  i,  194)  were  determined  in 
Iheir  opposition.  Violeat  language  was  used  on  both  sides:  the 
one  insisting  that  such  trifles  ought  to  be  yielded  to  the  Queen's 
command  rather  than  endanger  the  Church,  and  treating  the  oppo- 
sition as  mere  obstinacy;  and  tho  other  urging  that  it  was  against 
their  conscience  to  submit  to  the  use  of  the  ceremonies  and  habits. 
The  contest  became  tyrannical  on  one  side  and  intemperate  on  the 
other;*  and  at  length  the  non-conformists  began  openly  to  contest 
the  superiority  of  the  Episcopal  office.  "  The  breach,"  sajs  Neal, 
"  might  easily  have  been  made  up  at  first,  but  it  widened  by  degrees  j 

*  A  non-conformist  minister  preaching  before  the  Queen  said  that  she,  while 
under  persecution,  was  tarujuam  ovis,  as  it  were  a  sheep;  but  now  it  might  be, 
tanquam  indomita  juvtnca,  as  it  tcsre  an  untamed  heifer.  (Neal's  Hist=  i,  p. 
357.) 


205 

tiie  passions  of  the  contending  parties  increased,  till  the  fire,  which 
for  some  years  was  burning  under  ground,  broke  out  into  a  civil 
war,  and  with  unspeakable  fury  destroyed  the  constitution  both  of 
Church  and  State."     (i,  253.) 

547.  We  have  thus  seen  that  the  Church  was  Episcopal  in  the 
days  of  the  Apostles,  and  continued  so,  without  question,  until  the 
16th  century ;  that  the  Reformers  on  the  continent  of  Europe  who 
laid  aside  tUe  Episcopal  ofiice  admitted  the  main  features  of  Episco- 
pacy in  the  Primitive  Church,  and  thaj;  the  Episcopate  or  a  substi- 
tute for  it  was  necessary  in  the  Church,  and  that  that  ofiice  ought 
to  be  restored  as  soon  as  it  could  bej  that  the  Reformers  in  Eng- 
land retained  Episcopacy,  but  differed  respecting  habits  and  cere- 
monies so  much  as  eventually  to  divide  into  two  parties,  the  Co7i- 
formists  and  the  Non-Conformists,  or  as  they  are  now  called 
Churchmen  and  Dissenters;  the  former  retaining  the  Episcopate, 
the  latter  rejecting  it.     (497  to  533:  note  518.) 

548.  It  is  to  be  remembered,  moreover,  that  every  Church  upon 
Earth,  except  those  which  rejected  Episcopal  ordination  in  the  16th 
century  and  those  which  have  since  sprung  up  as  ofisetts  from  that 
stock,  is  Episcopal,  The  Churches  of  all  the  rest  of  Europe,  of 
Asia,  and  of  Africa  are  under  that  form  of  government  to  the  pres- 
ent day.  In  the  interior  of  Asia  Dr.  Buchanan  discovered  a  few 
years  ago  a  Church  which  traced  its  origin  to  the  earliest  ages  of 
the  Christian  Religion,  without  communication  with  Europeans, 
until  the  Portuguese,  on  doubling  the  Cape  of  Good  Hope  and  ar- 
riving on  the  coast  of  Malabar  in  1503,  found  to  their  astonishment 
a  Christian  Church  where  they  had  expected  to  find  Heathens. 
This  Church  also  was  Episcopal,  having  Bishops,  Priests  or  Pres- 
byters, and  Deacons. 

549.  There  are  two  things  on  which  it  will  not  be  improper  to 
make  a  few  observations  before  closing  this  Essay.  The  one  is  the 
preservation  of  the  regular  succession  of  Bishops  from  the  com- 
mencement down  to  the  present  time.  Let  us  consider  how  many 
things  stand  in  the  way  of  a  failure  in  the  succession  of  Bishops. 
First:  If  the  Episcopate  is  a  Divine  institution,  God  is  pledged  to 
continue  it,  not  only  by  the  propriety  of  it,  the  necessity  of  it, 
but  by  his  promise  to  those  whom  he  first  commissioned,  Lo  I  am 
with  you  always,  even  unto  the  end  of  the  world:  and  therefore  it  has 
not  failed.  Secondly:  If  it  was  instituted  by  men  for  the  sake  of 
distinction,  as  the  right  to  the  distinction  and  advantages  attached 


206 

to  it,  icsted  upon  the  validity  of  the  title  to  the  office,  the  Bishops 
chosen  would  be  very  particular  in  having  every  thing  relating  to 
their  election  and  ordination  perfectly  regular.  And  we  find  that 
it  was  the  common  practice,  when  a  Bishop  was  ordained,  for  him 
to  send  Presbyters  to  the  other  Churches,  even  from  Italy  to  Car- 
thage, to  Alexandria,  to  Antioch,  &c.  to  show  the  validity  of  his 
claim  to  the  office,  how  he  was  chosen,  and  by  whom  ordained ;  so 
that  if  anbther  claimed  the  office,  the  Bishops  might  be  able  to  decide 
for  themselves  who  was  truly  and  regularly  chosen  and  ordained. 
Inasmuch  therefore  as  religious  motives  as  well  as  interest  would 
lead  the  Bishops  to  be  very  particular  in  receiving  full  authority, 
and  in  being  regularly  introduced  into  the  office,  we  have  every 
reason  to  believe  that  every  man  took  good  care  for  himself  in  that 
respect.  We  have  moreover  certain  evidence  that  this  matter  had 
attracted  the  attention  of  the  Church  at  a  very  early  day;  for  the 
Council  of  Nice,  in  326,  made  the  regulation  that  three  Bishops 
must  officiate  in  the  ordination  of  a  Bishop;  and  other  councils 
decided  questions  on  this  subject  in  the  4th  century.  Under  these 
circumstances,  what  Church  would  allow  the  ceremony  of  ordina- 
tion of  a  newly  chosen  Bishop  to  be  omitted?  What  Bishop  would 
fail  to  secure  to  himself,  by  a  regular  and  perfect  ordination,  advan- 
tages and  distinction  which  were  too  eagerly  sought  after?  Who 
can  point  to  the  man  who,  on  entering  the  ministry,  failed  to  seek 
ordination  at  the  hands  of  those  whom  he  thought  qualified  to  or- 
dain? What  Presbyterian,  entering  the  ministiy  in  that  church, 
would  receive  ordination  at  the  hands  of  their  ruling  elders  or  of 
their  deacons?  What  Bishop  in  the  Episcopal  Church  would  re- 
ceive ordination  to  the  Episcopate  from  a  company  of  Presbyters? 
The  very  idea  is  absurd.  The  only  possibility  of  a  breach  in  the 
Episcopal  succession  could  arise  from  the  Bishops  at  some  period  of 
the  Church  laying  aside  the  ceremony  of  ordination,  or  allowing 
other  than  Bishops  to  ordain  Bishops.  The  first  idea  is  an  absurd- 
ity to?)  great  to  be  advocated  by  any  man  in  his  senses:  and  as  to 
the  other,  when  no  instance  can  be  produced  by  the  ablest  and  most 
learned  advocates  for  Presbyterian  ordination,  in  which  Presby- 
ters laid  on  hands  by  permission  of  the  Church  until  the  year  657; 
Avhen  it  is  expressly  stated  in  that  permission  that  it  was  when  the 
Bishop  was  present  officiating  that  the  Presbyter  was  allowed  to 
lay  his  hands  near  the  hands  of  the  Bishop;  and  that  this  was 
confisned  tothe^rdination  of  a  Presbyter;  who  will  be  so  hardy  as 


207 

to  assert,  who  so  credulous  as  to  believe,  that  in  the  ordination  of 
Bishops,  Bishops  ceasofl  to  officiate  and  Presbyters  had  been  per- 
mitted to  officiate  alone  until  the  Church  had  lost  Episcopal  ordi- 
nation? In  what  age  after  G57  did  this  occur?  Were  the  lordly 
Bishops  of  those  times  satisfied  to  yield  this  part  of  their  official 
duties  to  the  inferior  clergy?  So  far  from  it  that  the  privilege  of 
ordaining  to  the  Episcopate  was  more  and  more  restricted,  and  the 
Metropolitan  Bishops  claimed  the  right  of  ordaining  all  Bishops. 
Moreover,  let  it  be  considered  that  inasmuch  as  a  number  of  Bish- 
ops, sometimes  sixteen,  officiated  in  the  ordination  of  one,  if  by 
some  inconceivable  act  of  folly  on  the  part  of  a  person  elected 
Bishop  of  a  Church  or  on  the  part  of  the  Church  itself,  he  were 
not  regularly  ordained,  his  incapacity  would  not  affi^ct  the  newly 
ordained,  inasmuch  as  there  were  so  many  more  joined  with  him 
in  the  ceremony.  So  far  is  the  custom  of  the  Church,  then,  from 
favouring  a  vitiated  state  of  the  Episcopacy,  that  its  continual  ten- 
dency would  be,  admitting  the  possibility  of  a  vitiated  state,  to  cor- 
rect it. 

550.  The  second  thing  proposed  to  be  noticed  is  the  doubt  alleged 
to  rest  on  the  validity  of  (he  succession  in  that  part  of  the  Catholic 
Church  commonly  denominated  the  Protestant  Episcopal  Church. 
It  has  been  doubted  whether  the  ordination  of  Archbishop  Parker, 
through  whom  all  the  Bishops  of  the  Protestant  Episcopal  Church 
of  England  derive  their  ordination,  was  perfectly  canonical;  be- 
cause the  persons  who  ordained  him  had  been  deprived  of  their 
Bishopricks  and  expelled  the  country  by  the  Popish*  party  on  the 
accession  of  Mary  to  the  Crown  of  England.  The  question  to  be 
settled  in  this  case  is,  whether  a  Bishop  who  is  expelled  from  his 
Bishoprick  by  a  successful  party,  in  the  contests  about  doctrines 
which  have  in  all  ages  agitated  the  Church,  is  thereby  deprived  of 
his  character  of  Bishop.  The  two  following  cases  wiJl  show  that 
he  is  not.  The  one  occurred  in  the  16th  century,  and  the  other  ia 
the  early  ages  of  the  Church. 

551.  The  first  case  was  that  of  Richard  Pates,  Bishop  of  Wor- 
cester in  England,  who  fled  to  the  continent  on  the  death  of  Mary 
and  the  re-establishment  of  the  party  who  advocated  the  Reforma- 
tion. He  attended  the  Council  of  Trent,  and  signed  the  decrees  or 
acts  of  the  Council  as  Bishop  of  Worcester.  (Fuller  Book  ix,  p, 
58.)  In  tbis  case  the  Pope's  party  assented  to  the  principle  that 
iixQ  expelled  Bishop  retains  his  character. 


208 

552.  The  other  case  occurred  in  tlie  fourth  century.  The  Queen 
of  the  Saracens  being  at  war  with  the  Romans  made  peace,  and 
desired  that  Muses,  a  Saracen  by  birth,  celebrated  for  his  relio-ion, 
should  be  ordained  Bishop  for  her  instruction.  He  was  accordingly 
taken  to  Alexandria;  but  when  he  was  presented  to  Lucius  the 
Bishop,  an  Arian,  he  refused  to  receive  ordination  at  his  hands,  on 
account  of  the  cruelty  with  which  he  had  treated  the  orthodox, 
and  desired  to  be  ordained  by  the  exiles  whom  Lucius  had  driven 
from  their  Bishopricks.  He  and  his  friends  accordingly  went  to 
the  exiles,  and  they  ordained  him.  (Socrat.  Ec.  Hist.  B.  iv,  chap. 
xxxvi.) 

553.  These  two  cases  show  in  the  plainest  manner  that  the  Pa- 
pists, as  well  as  the  Church  in  former  times,  admitted  the  continu- 
ance of  the  Episcopal  character  in  Bishops  exiled  through  the  vio- 
lence of  party  contentions.  Many  cases  of  similar  import  might 
no  doubt  be  easily  collected  from  the  histories  of  the  contests  be-* 
tween  the  Arians  and  the  Orthodox.  The  Bishops  therefore  who 
ordained  M.  Parker,  viz.  Barlow,  Scory5Coverdale,and  HodgkinSj 
although  they  had  been  driven  into  exile  in  the  reign  of  Mary^ 
when  they  returned  on  the  accession  of  Elizabeth  were  fully  author- 
ized to  ordain  him.* 

Summary. 

554.  To  sum  up  the  whole  matter,  it  is  apparent  from  the  earliest, 
writings  of  the  Christians  that  there  were  three  orders  of  ministers 
in  the  Church,  Bishops,  Presbyters,  and  Deacons.  This  is  evident 
from  the  Epistles  and  other  works  of  Ignatius,  Clement,  and  Poly- 
carp  who  were  conversant  with  the  Apostles;  of  Irenaeus,  Tertul- 
lian,  and  Clemens  Alexandrinus,  in  the  second  century;  of  Cyp- 
rian, Firmilian,  Cornelius,  Dionysius,  in  the  third;  of  Eusebius^. 
Jerome,  Sozomen,  Socrates,  and  Theodoret  in  the  fourth;  and  of 
many  more.  It  is  not  contradicted  by  a  solitary  passage  in  any 
early  writer.  It  is  assented  to  by  veiy  many  of  the  most  learned 
Writers  of  the  Presbyterian  Churches;  viz.  by  Blondel,  Salmasius, 
Le  Clerc,  and  asserted  by  Grotius  and  Calvin,  in  a  remarkably 

*  Before  proceeding  to  the  summary  of  tlie  preceding  pages  I  must  notice  an 
unimportant  error  in  the  meaning  of  a  word  in  section  453.  I  find  that  Grotius 
uses  the  word  Clcrus  in  such*  a  manner  as  to  indicate  that  the  Clergy  are  meant 
by  it,  and  not  an  individual.  Therefore  the  Clergy,  by  permission  of  the 
Bishop,  gave  absolution  to  offenders  and  lapsed  persons,  in  cases  of  extremity 
when  the  person  was  about  to  dioand  the  Bishop  wjs  not  at  hand.  This  how- 
uver  was  not  coatirmation  as  i?.  fully  proved  in  sections  452  and  453. 


209 

V)laui  and  distinct  manner.  (Sec  appendix;  also  127,  151,  153, 
154,  162, 165,  172,  180  and  183, 188,  189, 191, 192,  194, 195,  201, 
202,203,  241, 242,  247, 252,  257,266,  282,  302, 329  and  330,  331, 
332,333,  334,  336,  337,  341  to  349,  352,  353,  359  &,c.  378,  397, 
497  to  533.) 

555.  It  is  evident  that  of  these  the  Bishop  was  chief;  that  there 
was  but  one  Bishop  in  a  Church,  although  the  Presbyters  were 
numerous  in  proportion  to  the  number  of  the  members ;  and  that  he 
governed  the  Presbyters  and  the  whole  Church;  nothing  being  done 
without  his  permission.  This  is  asserted  by  Ignatius,  assented  to 
by  Polycarp,  asserted  by  Irenajus,  TertuUian,  Cyprian,  Eusebius, 
and  Jerome,  besides  others;  and  contradicted  by  no  one.  It  is 
admitted  by  writers  in  favour  of  Presbyterian  Church  Government; 
as  by  King  and  Gi-otius;  and  even  Calvin  states  that  there  was  but 
one  Bishop  to  a  city  and  the  neighbouring  region  of  country,  (531) 
that  he  possessed  such  power  among  the  Presbyters  as  a  Consul  has 
in  a  Senate,  and  the  whole  tenor  of  the  4th  chapter  of  the  4th  Book 
of  his  Institutes,  shows  that  the  office  was  for  life.  (See  appendix, 
Italic  lines;  also  127,  130,  153,  154, 180  and  183,  194,  198  to  203^ 
207,  241,  247  &c.  252,  257,  266,  275,  282,  329  to  334,  336,  337, 
341  to  349,  352,  357,  378,  397,  425,  503  to  510,  513,  514,  528, 
531.) 

556.  There  was  an  ordination  appropriate  to  each  order,  and 
vjhcn  a  Presbyter  was  chosen  Bishop  he  was  ordained  to  the  office. 
This  is  asserted  or  plainly  indicated  by  Cyprian,  Cornelius,  Jerome, 
and  Eusebius;  and  by  Grotius  and  Calvin,  (See  252,  258  &c. 
363,  302,  331,  333,  336,  346  to  349, 359  to  366,  504,  532.) 

557.  The  Bishops  alone  ordained.  There  is  not  a  passage  show- 
ing that  Presbyters  took  any  part  until  the  latter  part  of  the  fourth 
century,  when  they  were  permitted  to  lay  their  hands  near  the  hands 
of  the  Bishop  when  he  ordained  a  Presbyter.  On  the  contrary,  in 
every  one  of  the  few  instances  in  which  they  attempted  to  ordain, 
the  ceremony  was  declared  null  and  void.  This  is  asserted  or 
plainly  indicated  by  Cyprian,  Cornelius,  Jerome,  Eusebius,  in  the 
decisions  of  some  councils,  and  by  Grotius.  Eveii  Calvin  asserts 
that  Bishops  ordained  feishops;  and  that  every  Bishop,  with  his  Pres- 
byters, ordained  his  own  Presbyters;  although  without  a  solitary 
J)assage  to  support  him  in  his  declaration,  that  Presbyters  assisted 
the  Bishop  in  the  ordination  of  Presbyters,  before  the  permission 
granted  them  at  the  period  above  mentioned.     (See  191,  252,  302, 

Bb 


210 

333,  335,  336,  359  to  366,  467  to  470,  504,  517  and  notes,  532.* 
558.  The  Bishops  were  apppointed  by  the  Apostles  their  succes- 
sors, to  govern  the  Churches;  and  the  name  Bishop,  which  at  first 
was  a  title  of  the  Presbyters,  was  restricted  in  the  tisne  of  the  Apos- 
tles and  consequently  by  them,  to  that  order  which  they  set  over 

*  It  was  discovered,  too  late  for  correction  before  now,  that  the  4th  Council 
of  Carthage  was  held  earlier  than  the  year  657,  but  not  so  early  as  to  affect  the 
argument.  The  precise  year  is  not  stated  in  any  book  I  can  lay  my  hands  upon, 
although  1  have  consulted  a  number.  It  must,  however,  at  the  earliest,  have 
been  late  in  the  fourth  century  ;  as  will  appear  from  the  following. 

Bishop  Taylor,  speaking  of  the  rule  that  Bishops  were  to  be  ordained  by  all 
the  Bishops  of  the  Province,  or  in  cases  of  necessity  at  least  by  three,  says  this 
was  decreed  by  the  Council  of  Nice,  ratified  by  the  Council  of  Antioch,  decreed 
also  by  the  Council  of  Laodicea,  and  the  first  and  second  Council  of  Aries,  "  and 
so  we  may  see  it  descend  through  the  bowels  oC  the  fourth  Council  of  Carthage 
to  the  inferior  ages."  (Taylor's  Works,  vii,  p.  118.)  Tiie  Council  of  JN'ice 
was  held  when  the  fourth  century  was  well  advanced,  and  here  are  a  number  of 
others  following  in  succession  before  the  4th  Council  of  Carthage. 

It  is  to  be  remembered  that  the  fact  of  this  liberty  being  then  granted,  is  stated 
by  Taylor,  by  Hooker,  and  by  Grotius.  (See  Taylor's  Works  vii,  137;  Hook- 
er's Ec.  Polity,  ii,  256,  and  Grotius  De  Imp.  Sum.  Pot.  circa  Sacra,  cap.  xi, 
§xi.)  That  it  was  then  first  enjoyed  is  evident  from  the  following  :  in  the  third 
Council  of  Carthage  a  motion  was  made  that  if  a  Church  was  without  a  Bishop, 
she  might  demand  a  Presbyter  from  any  Bishop,  that  he  might  become  her 
Bishop.  It  was  agreed  to;  but  one-  asked.  What  if  the  Bishop  have  but  one 
Presbyter?  It  was  replied  that  the  Bishop  could  alone  ordain  as  many  as  he 
wanted.     (Taylor's  VVorks  vii,  135.) 

It  is  also  to  be  noted  that  the  Uberty  granted  by  the  decree  of  the  4th  Council 
of  Carthage,  was  not  a  liberty  to  oidain,  but  only  to  lay  hands  near  the  hands 
of  the  Uhhop  ichmi  ha  was  ordaining  a  Presbyter;  and  that  even  tliis  liberty 
was  expressly  confined  to  the  ordination  of  a   Presbyter. 

It  is  morcuver  to  be  noted  that  this  Council  «as  merely  a  Provincial  Council 
and  that  the  liberty  given  by  it  to  Presbyters,  was  confined  for  a  long  time  to  the 
Church  of  Carthage.  Thus  Taylor  says,  "  Since  therefore  we  never  find  Pres- 
byters joined  with  Bishops  in  connnission,  or  practice,  or  penalty"  [penalty  for 
uncanonical  ordinations]  "  all  this  while ;  I  may  infer  from  the  premises,  the 
same  thing  which  the  Council  of  Hispalis  expresses  in  direct  and  full  sentence: 
'Episcopus  sacerdotibus  ac  ministris  solus  honorcm  dare  potest,  solus  auferre 
non  potest:'  'The  Bishop  alone  may  give  the  Priestly  honour,  he  alone  is  not 
suffered  to  take  it  away.'  This  council  was  held  in  the  year  657,  audi  set  it 
down  here  for  this  purpose,  to  show  that  the  decree  of  the  fourth  Council  of 
Carthage,  which  was  the  first  that  licensed  Priests  to  assLzit  Bishops  in  ordina- 
tions, yet  was  not  obligatory  in  the  West;  but  for  almost  three  hundred  years 
after,  ordinations  were  made  by  Bishops  a'one.  But  till  this  Council  (of  Car- 
thage) no  pretence  of  any  such  conjunction,  and  after  this  Council,  sole  ordi- 
nation (ordination  by  the  Bishup  alone)  did  not  expire  in  the  West  for  above 
two  hundred  years  together;  but  for  aught  I  know,  ever  since  then  it  hath 
obtained,  that  although  Presbyters  join  not  in  the  consecration  of  a  Bishop,  yet 
of  a  Presbyter  ilioy  do;  but  this  is  only  by  a  positive  subintrodiioud  constitu- 
tion, first  made  in  a  provincial  (Council)  of  Africa,  and  in  other  places  received 
by  insinuation  and  conformity  of  practice."  (Taylor's  Works  vii,  j;!7.)  This 
practice,  it  appears,  did  not  extend  to  the  li^astern  Church.  In  this  Church, 
"At  the  consecration  of  a  Bishop,  several  Bishops  lay  on  their  hands,  logethei- 
with  the  Archbishop;  but  it  does  not  appear  from  Dr.  King,  viho  gives  these 
offices  (of  the  ordination  of  Bishops,  Presbyters,  and  Dci.cons,)  at  full  length, 
that  in  this  Church  the  attending  Presbyt<!rs  lay  on  their  hands,  together  with 
the  Bishop,  at  the  ordination  of  a  Presbyter,  as  is  the  practice  in  the  Church 
of  England."     (Religious  World  Displayed,  by  the  Rev.  R.  Adam  i,  342.) 


211 

the  Churches,  (one  over  each  Church)  to  rule  them  in  their  plact 
This  is  asserted  by  Irenaeus,  Tertullian,  Firmilian,  Jerome,  Hilary, 
and  assented  to  by  the  most  learned  Presbyterian  writers,  Peter 
Moulin,  Le  Clerc,  Grotius;  even  Calvin  allo^vs  that  they  were  ap- 
pointed from  the  time  of  Mark  which  was  several  years  befoi'e  the 
martyrdom  of  Peter  and  Paul,  and  many  years  before  the  death  of 
John.  (513  note.)  (See  130,  185,  187,  206,243,  244,  247  to  250, 
282,  288,  290  and  291,  498,  500,  501,  504,  509  to  513,  516,  530.) 

559.  In  particular,  the  ancient  writers  declare  that  the  Apostles 
appointed  James  Bishop  of  Jerusalem  after  the  ascension  of  our  Sa- 
viour, and  Mark  Bishop  of  Alexandria ;  that  Paul  appointed  Timothy 
Bishop  of  Ephesus,  and  Titus  Bishop  of  Crete;  that  Peter  and  Paul 
appointed  Linus  Bishop  of  Rome;  that  John  appointed  Ignatius 
Bishop  of  Antioch,  and  Polycarp  Bishop  of  Smyrna.  For  these 
appointments  we  have  the  direct  assertion  of  Irena;us,  Tertullian, 
Clemens  Alexandrinus,  Jerome,  Hilary,  Chrysostom,  Primasius, 
Theodoret;  and  the  full  assent  of  the  learned  Presbyterian  Grotius, 
(See  130,243,  291,300,326,  380  note,  501,  504,  511,  512.) 

These  declarations  are  very  strongly  confirmed  by  a  com- 
parison of  the  powers  of  the  Bishops  as  stated  by  the  earliest  wri- 
ters who  were  contemporary  with  Paul  and  the  rest  of  the  Apostles, 
with  the  powers  shown  by  Paul's  Epistles  lo  Timothy  to  belong 
to  the  latter  when  he  took  charge  of  the  Church  at  Ephesus.  Thus 
according  to  Ignatius,  who  was  contemporary  with  Paul  and  Timo- 
thy, having  seen  the  Saviour  in  the  flesh  (356,  512)  and  died  but  a 
few  years  after  John  (356,  357)  the  Bishop  ruled  the  Presbyters 
and  the  whole  Church.  See  Ignatius's  Epistle  (in  the  appendix) 
to  the  Ephesians,  sections  4,  5,  6;  to  the  Magnesians,  sections  3 
and  4;  to  the  Trallians,  section  12;  to  the  Philadelphians,  sections 
3,  4  and  7;  to  the  Sniy means,  sections  8  and  9;  and  to  Polycarp, 
section  4,  And  according  to  Paul,  Timothy  had  the  power  of  ap- 
pointing and  ordaining  such  as  he  esteemed  suitable  persons,  (I.  Tim. 
iii,  10;  V,  22;  II.  Tim.  ii,  2;)  of  honouring  them  if  they  acted  well, 
(v.  17;)  of  publicly  rebuking  them  for  offences  committed  (v.  19,  20, 
21 ;)  of  restraining*  them  from  preaching  false  doctrine  (i,  3;  vi,  3, 

*Tl)e  word  translated  charge  in  the  third  verse  of  the  first  chapter  of  the  first 
Epistle  to  Timothy,  is  very  strong  and  conveys  the  idea  of  authority  to  enforce 
the  charge  :  and  it  would  be  ridiculous  in  a  man  to  charge  those  under  him  not 
to  do  a  thing,  unless  he  had  authority  to  enforce  the  injunction.  But  the  origi- 
nal word,  parangeilcs,  conveys  the  idea  of  restraining,  in  the  strongest  manner. 
Command,  denounce,  forbid,  interdict,  are  words  given  in  the  Lexicon  of  Hede- 
ricus,  as  the  meaning  of  this  Greek  word. 


212 

4,  5,-)  and  enforcing  the  teacliing  of  the  true  doctrines,  (iv,  11,  12, 
II.  Tim,  i,  13;  ii,  2.)  Sj  that  Timothy  unquestionably  exercised 
Episcopal  power  and  authority  in  the  Church  at  Ephesus,  and  was 
succeeded  by  Onesiraus,  in  the  lifetime  of  Ignatius,  who  in  his 
Epistle  to  the  Ephesians  mentions  with  great  approbation  Onegimus 
their  Bishop,  who  had  visited  hun  on  his  way  to  Rome  to  suffer 
martyrdom. 

5G0.  Such  is  the  abounding  evidence  on  this  most  interesting 
question;  and,  although  but  a  selection  from  a  profisionof  the  same 
kind  in  the  voluminous  writings  of  the  early  Fathers,  it  shows  thaf 
the  doctrine,  that  the  Church  of  Christ  teas,  with  his  full  approbation 
(512,)  left  by  his  immediate  agents  under  Episcopal  government, 
stands  upon  the  same  immovable  basis  of  truth  that  supports  every 
other  part  of  the  Christian  Revelation.  So  believing,  after  six 
months  of  close  investigation  of  many  of  the  writers  of  the  first, 
second,  third,  and  fourth  centuries,  and  of  the  arguments  brought 
forward  by  the  Presbyterian  writer^  to  justify  their  departure  in  the 
16th  century  from  the  established  order  of  the  Church,  as  well  as 
those  given  by  Mr.  Wesley  for  his  in  the  18th,  the  writer  could  not 
for  the  reasons  already  given  (369)  and  others  connected  with  them, 
do  otherwise  than  candidly  avow  his  convictions  and  attach  him- 
self to  the  Church. 

This  essay  was  originally  intended  chiefly  for  the  satisfaction  of 
his  friends;  to  obviate  misrepresentations  and  show  the  grounds  on 
which  he  had  made  an  important  change  in  his  relation  to  many  of 
them.  To  this  he  was  led  by  the  conviction  that  they  would  not 
conceive  of  the  true  grounds  unless  stated  to  them;  inasmuch  as 
tlie  question  here  discussed,  by  the  culpfible  neglect  of  most  of 
those  who  are  aware  of  the  true  state  of  the  case,  is  allowed  to 
sleep  as  if  it  were  a  matter  of  little  importance.  He  is  entirely 
persuaded  that  those  whose  good  opinion  he  is  most  solicitous  to 
retain,  will  at  least  give  him  credit  for  honest  conviction,  after 
reading  the  preceding  statement  of  the  question;  and  therefore  it 
became  a  duty  to  himself  and  to  them  to  rnake  it,  that  the  friend- 
ship which  has  stood  the  test  of  time  and  difficulties,  may  not  be 
sacrificed  without  an  effort  to  preserve  it.  He  is  even  persuaded 
that  some  of  them  will  think  the  mass  of  evidence  contained  in 
these  pages  sufficient  to  establish  the  doctrine,  that  the  Church  of 
Christ  was  under  Episcopal  Government  from  the  commencement. 

But  although  this  essay  Avas  originally  intended  chiefly  for  the 


213 

triends  of  the  writer,  several  considerations  not  necessary  to  state^ 
produced  the  deteiniination  not  to  confine  its  circulation  to  them. 

This  essay  has  extended  to  a  much  greater  length  than  was  ex 
pected.  After  progressing  in  the  work  it  was  found  not  an  easy 
matter  to  compress  the  abundance  of  evidence  into  the  compass  of 
a  few  pages.  The  circumstance  of  meeting  with  several  works 
having  an  important  bearing  on  the  question,  at  different  periods 
as  noted  in  one  or  two  instances  in  the  course  of  the  essay,  added 
somewhat  to  the  length  of  it.  As  the  same  arguments  are  advanced 
by  different  writers,  they  have  beennoticed  sometimes  more  than 
once,  and  have  caused,  unavoidably  in  these  circumstances,  some- 
thing of  repetition.  It  was  however  thought  better  to  notice  these 
works,  such  asKing-s,  notwithstanding  this  inconvenience.  The 
translations  have  been  made  with  cave  and,  it  is  believed,  f^iithfully. 
Some  of  the  more  important  passages  are  given  in  the  original,  by 
means  of  which  not  only  may  the  faithfulness  of  the  translation  in 
those  cases  be  ascertained,  but  a  judgment  maybe  formed  of  those 
in  which  the  original  is  not  given.  To  give  the  whole  would  have 
swelled  the  essay  to  too  great  a  length. 

The  discussion  of  the  subject  is  limited  in  these  pages  to  the  sin- 
gle question,  whether  the  Government  of  the  Church  was  Episcopal 
or  not  in  the  commencement.  Other  points  intimately  connected 
with  it,  relating  to  the  order  of  the  Church  and  to  the  evil  conse- 
quences of  separation  from  it,  are  ably  illustrated  in  the  Sermons 
of  the  Rev.  Dr.  Chapman,  of  Lexington,  not  long  since  published. 


The  following  are  extracts  from  authors  quoted  in  the  preceding  pages,  in  the 
Latin,  as  promised.  The  number  of  the  section  in  which  they  arc  quoted  in 
Enghsh,  is  placed  at  the  commencement  of  each  extract,  except  the  first  which 
is  quoted  in  section  130.  In  some  cases  only  the  more  important  parts  of  the 
quotation  are  given. 

D.  IRENtEI  ADVERSUS  HyERESES,  LIB.  III. 

De   ApOSTOLORUM  TrADITIONE,  VEL    AB    ApOSTOLIS  in  ECCLESIIS  EpiSGOPOPvUM 

SUCCESSIONE, 

CAPUT.  III. 

TRADITIONEM  haque  Apostolorum  in  toto  mundo  manifestatam,  in  [cm- 
ni]  Ecclesia  adest  perspicere  omnibus  qui  vera  vchnt  audire,  &  habemus  an- 
numerare  eos  qui  ab  Apostolis  instituti  sunt  Episcopi  in  Ecclesiis,  &  succes- 
sores  corum  usque  ad  nos,  qui  nihil  tale  docueruiit,  neque  cognoverunt  quale  ab 
his  deliratur.  Etenini  si  rccondita  mysteria  scissent  Apostoli,  qu3e  seorsira  & 
latenter  ab  reliquis  pcrfectos  docebant,  his  vel  raaxime  traderent  ea  quibus 
ctiam  ipsas  Ecclesias  committcbant.  Valde  enim  perfectos  &irreprehensibiles 
in  omnibus  eos  volebant  esse,  quos  «fe  successores  relinquebant  suum  ipsorura 
locum  magisterii  tradentes,  quibus  emendate  agentibus  fieret  magna  utilitas, 
lapsis  autem  summa  calamilas.  Sed  quoniam  valde  longum  est,  in  hoc  tali 
volumine  omnium  Ecclesiarum  enumcrare  successiones,  maximoe,  &  antiquissi- 
jTase,  &  omnibus  cognita?,  a  gloriosi.ssimis   duobus  Apostolis  Petro  &  Paulo 


214 

Romtc  fundatcE  &  constitutEe  Ecclesiae,  earn  quam  liabet  ab  Apostolis  Traditio- 
iiem,  &  annunciatam  hominibus  fidem,  per  successiones  Episcoporum  perveni- 
entem  usque  ad  nos,  indicantes,  confundimus  omries  eos,  qui  quoquo  modo  vel 
per  sui  placeiitiam  malam,  vel  vanaiii  gloriam,  vol  per  caBcitatem  &.  malam  sen- 
tc'itiam,  praeterquam  oportet,  cojligunt.  Ad  banc  enim  Ecclesiam  propter  po- 
tentiorem  principalitatem,  necesse  est  omneni  convenire  Ecclesiuni,  hoc  est, 
eos  qui  sunt  undique  fideles,  in  qua  semper  ab  bis  qui  sunt  undique,  conservata 
est  ca  quffi  est  ab  Apostolis  Traditio.  Fundantcs  igitur  &  instruentes  beati 
Apostoli  Ecclesiam,  Lino  Episcopatum  administrandae  Ecclesiaj  tradiderunt. 
Hiijus  LiniPaulus  in  bis  quaj  sunt  ad  Timotheum  epistolis  meininit,  Snccedit 
autem  ei  Anacletus,  post  euin  tertio  loco  ab  Apostolis  Episcopatinii  sortitur  Cle- 
mens, qui  &  vidit  ipsos  Apostolos,  &  contulit  cum  eis,  cum  adhuc  insionantem 
prajdicationcm  Apostolorum,  &  Tratlitionem  ante  oculos  baberet.  Non  solus 
enim,  adbuc  multi  supcrcrant,  tunc  ab  Apostolis  docti. 

Sub  hoc  igitur  Cleniente,  dissensione  non  modica  intier  eos  quiCorinthi  assent 
fratrcs  facta,  scripsit  qua;  est  Komae  Ecclesiapoteatissimas  literas  Corinthiis,  ad 
pacem  eos  congregans,  &:,  reparans  fidem  eorum,  «!t.  annunciatis  quam  in  re- 
cent! ab  Apostolis  recuperant  Traditionem,  annunciantem  unum  Deum  omnipo- 
tentem,  factorem  cseli  &  terras  plasmatorem  hominis,  qui  inJuxL^rit  cataclys- 
mum,  &,  advocaverit  Abraham,  qui  eduxerit  populum  de  terra /Egypti,  qui  col- 
loquutus  sit  Moysi,  qui  legem  disposuerit,  &  Propbetas  miserit,  qui  ignem 
prfnparaverit  diabolo  &■  angelis  ejus. 

Hunc  Patrem  Domini  uostri  lesu  Christi  ab  Ecclesiis  annunciari,  ex  ipsa 
Scriptura  qui  velint,  discere  possunt ;  &  Apostolicam  Ecclesise  Traditionena 
intelligere,  cum  sitvetustior  Epistola  his  qui  nunc  falso  decent,  &  alterum  Deum 
super  Deminrgum  &  factorem  horum  omnium  qua;  sunt,  commentiuntur.  Huic 
autem  Clementi  succedit  Euaristus,  &  Euaristo  Alexander,  ac  deinceps  sextus 
ab  Apostolis  constituius  est  Sixtus,  Atab  hoc  Telesphorus,  qui  etiam  gloriosis- 
sinre  martyrium  fecit,  ac  doinccps  Hyginus,  post  Pius,  post  quern  Anicetus. 
Cunt  autem  successisset  Anicoto  Soter,  nunc  duodecimo  loco  Episcopatum  ab 
Apostolis  habet  Eleutherius.  Hac  ordinatione  &  successione,  ea  quae  est  ab 
Apostolis  in  Ecclesia  Traditio,  &  vcritatis  prsconiatio  pervenit  usque  ad  nos. 
Et  est  plenissima  hffic  ostensio,  unam  &  eandem  vivificatricem  fidem  esse,  quae 
in  Ecclusia  ab  Apostolis  usque  nunc  sit  conservata,   &  tradila  in  veritate. 

Et  Polycarpus  autem  non  solum  ab  Apostolis  edoctus,  &  conversatus  cum 
multis  ex  eis  qui  Dominum  nostrum  viderunt :  sed  etiam  ab  Apostolis  in  Asia :  in 
ea  quoB  est  Smy rnis  Ecclesia  constitutus  Episcopus,  quern  A:  nos  vidimus  in  prima 
nostra  o^tate:  multum  enim  persevcraverat,  &  valde  senex  gloriosissime  &:  ne- 
bilissime  martyrium  faciens  exivit  de  hac  vita.  Hie  docuit  semper  quae  ab  Apos- 
tolis didicerat,  quae  &  Ecclesia;  tradidit,  &  sola  sunt  vera.  Et  testimonium  his  per- 
hibent  qujc  sunt  in  Asia  Ecclesiie  omnes,  &  qui  usque  adhuc  successerunt  Polycar- 
po:  qui  vir  multo  majoris  authoritatis  testis,  «fe  fidelior  vcritatis  est  testis,  quam 
Valentinus,  &  iVIarcion,  &  reliqui  qui  sunt  perversae  sententite.  Is  enim  est  qui  sub 
Aniccto  cum  advenisset  in  uibem,  multos  ex  his  quos  praediximus,  hfereticos 
convcrtit  in  Ecclesiam  Dei,  unam  &  solam  banc  veritatem  annuncians  ab  Aposto- 
lis pcrcepisso  se,  quam  &  Ecclesias  tradidit.  Et  sunt  qui  audierunt  eum  dicentem, 
quoniam  loaunes  Domini  discipulus  in  Epheso  iens  lavari,  cum  vidisset  intus 
Cerinthum,  exilierit  de  balneo  non  lotus,  dicens  quod  timeat  ne  balneum  con- 
cidat,  cum  intus  esset  Cerinthus  iuimicus  vcritatis.  Et  ipse  autem  Polycarpus 
ISIarcioni  aliquando  occurrenti  sibi,  &  dicenti.  Cognosce  nos,  respondit :  Cog- 
nosco  te  piiuiogenitum  Satana;.  Tantum  Apostoli,  &  horum  discipuli  habue- 
runt  timorem,  ne  verbo  tenus  communicarent  alicui  eorum  qui  adulteraverant 
veritatem,  quomadmodum  &  Paulus  ait :  Hsereticum  autem  hominem  post  unam 
corroptionem  devita,  sciens  quoniam  perversus  est  qui  est  talis,  «fe  a  semetipso 
damnatus.  Est  autem  &  epistola  Polycarpi  ad  Pliilippenscs  scripta  perfectissi- 
ma,  ex  qua  &  characterem  fidei  ejus,.  &  praedicationem  vcritatis,  qui  volunt  & 
curam  habent  suae  salutis,  possunt  discere. 

Sed  &  quai  est  Epbesi  Ecclesia  a  Paulo  quidem  fundata,  loanne  autem  per- 
mancnte  apud  eos  usque  ad  Trajani  tempora,  testis  est  verus  Apostolorum  Tra- 
ditionis. 

468.  "Sed  Paulus  ipse  alibi  se,  non  alios  complures,  Timotheo  manus  im- 
pxjsuisse  commcmorat.  Admoneo  tc  (inquit)  ut  gratiam  suscites  qucein  te  est 
per  imposilioncm  maiminnvicarum.     Nam  quod  in  altera  epistola  dQimposiUonc 


213 

mamncm  presbyterii  dicitur,  noii  ita  accipio  quasi  PatiUis  de  senioium  collegio 
loquatur :  sed  hoc  nomine  ordinationcni  ipsam  inltiliigo :  quasi  diceiet,  Fac  ut 
gratia  quam  pernianuum  iinpositionera  reccpisti,  quiim  te  Presbyteruni  ciearena, 
Qon  sit  iriita." 

The  translation  of  this  passage,  given  in  468  was  taken  from  Allen's  transla- 
tion, before  1  had  seen  Calvin's  work  in  the  original.  It  will  be  observed  that  the 
Iranskition  of  the  sentence,  Nam  quod,  Lc.  in  4C8,  attributes  to  Paul  the  expres- 
sion '•^ofthe  laying  on  of  the  hands  of  the  Presbytery,"  atthe  same  time  tiiat  Cal- 
vin sho\Ys  that  he  does  not  finders' and  Pa'.il  as  having  spoken  of  a  Presbytery 
in  that  passsage.  Calvin's  words  are  :  ^  For  whctis  saidin  the  other  Epistle,  (as 
if  he  had  said,  For  the  words  in  the  other  Ejtistle,)  de  imjmsilione  manuum  Pres- 
byterii, I  do  not  understand  ns  if  Paul  spoke  of  a  college  of  Presbyters  :  but 
by  this  name,  (viz.  Prfs''yterii,)  I  understand  the  ordination  itself:  as  if  he  had 
said,  Take  care  that  the  grace  which  you  have  received  by  the  laying  ou  of 
hands,  -vhen  I  created  vou  a  Presbyter,  be  not  in  vain." 

501.  "  Qui  Apristolo  urn  Hierosolymis  eral,  is  munere  fungebatur  quo  postea 
Episcopi,  ideoque  Presbyteros  convocabat :  nisi  forte  Jacobus  hie  fuit  frater 
Domini,  non  Apcstoias,  sed  Episcopus." 

504.  "At  ordinatiu  nunquam  nisi  a  Pastoribus  facta,  et  quidem  antiquilus  ab 
Episcopis  so!  s.  Hinc  ad  primum  Ephesiorum  Epv^copum  .scribons  PauJus 
monet  (1.  Tim,  v.  22.)  ne  ciii  cito  manus  imponat.  Et  canones  antiquissimi, 
qui  Apostolici  vocantur,  Presb,ytcrum  prsecipiunt  ab  Episcopo  ordinari,  Epis£o- 
pum  autcmnon  nisi  a  ditobus  aut  tribus  Episcopis." 

507.  "  Episcopi  vo.t  explicatur,  et  ostenditur  in  hac  quEestione  signiflcarc 
Pastorem,  qui  Pastoribus   proesit  jure  quodam  pcrpctuo." 

508.  "  Agimus  autem  primo  loco  de  Episcopis,  qua  voce  uti  nobis  liceat  eo 
significatu,  quo   Synodi  Umvcrsales  ac  topica?,  ac  Patres  universi  peipetuo  ea 

usi  reperiuntur." "  Neque  tamon  eo  minus  proprio  ac 

peculiari  quodam  jure  lis  addici  poluit,  qui  et  cum  casteris  universi  gregis  et 
pra3ter  cseteros  ipsorum  pastorum  inspectores  essent  constituti.  Quare  suo  et 
alieno  of  io  abutuntur,  qui  cum  banc  questioucm  tractandam  susceperint,  operose 
probant  commune  Tuisse  Pastoribus  omnibus  Episcopi  noinen,  cum  ca  vox  multo 
etiam  pateal  latins.  Neque  minu^;  illi  aerem  feriunt,  qui  inagno  conatu  id  a- 
gunt,  ut  probent  omnibus  omnino  Pastoribus  res  quasdam  communes,  jus  sci- 
licet pradicandi,  sacramenta  exhibenni,  et  si  -quid  his  adha;ret.  Non  enim  de 
his  in  quibus  conveniunt,   sed  de  ea,  qua;  ipsos  distinguit.  eminentia  quairitur." 

.509.  "De  Episcoputu  ergo,  id  est,  unius  Pastoris  inter  c;eteros  eminentia, 
primum  statuimus  cum  nulii  Juri  Divino  repugnare.  Si  quis  contra  sentiat,  hoc 
est,  si  quis  totam  vetercm  Ecclesiam  condcnmet  stultitiaj  aut  ctiam  impielatit^, 
ei  procul  dubio  incumbit  onus  probandi;"   &c. 

"  Ipsum  Diaconiuni  ab  Apostolis  inslitutum  satis  arguit  non  esse  a  Christo 
imperatam  muneruui  Ecclesiasticoriua  ajqualitatem.  Hoc  ergo  primum,  ct 
minime  dubiaj  vcritatis  ponamus,  in  quo  Zaiicliium,  Clicmnitiiun,  Hcnnniiigium, 
Calvinum,  Melanchtouem,  Bucerum  habetiuis  consenlientes;  imo  et  Bezam, 
hactenus  ut  dicat,  guod  unus  quispiam  catcrorum  Judicio  compresbytcrorum 
delectus,  Presbyter ioproestos  (Propositus)  essU  Upennanerct  id  reprehendi  nee 
posse  nee  debeie." 

511.  "Tertium  hoc  sit,  Episcopatum  initium  habuisse  ApostoUcis  temporibiis. 
Testantur  hoc  cataiogi  Episcoporum  apud  Ireiirtum,  Eiisebium,  Socratein,  Theo- 
doretum,  atque  alios,  qi.i  onmes  iiicipiunt  ab  ApostoUca  atate.  Tantis  autem 
auctoribus,  atque  ita  inter  se  consentienlibns,  fidem  dorogare  in  re  historica,  non 
est  nisi  irrevereiitis  et  pertinacis  animi.  I'erinde  enim  id  est,  quasi  neges  veruni 
esse  quod  onmns  tradiinl  llomanorum  liistoiia-,  Consulatum  ctepisse  ab  exactis 
Tarquiuiis.  Sed  rursiis  Hieronymum  audianms;  Alexutuirict,  mqah,  a  3Iarco 
Evangelista  Presbyteriunum  semper  ex  se  Eleclinii.  in  celsiori  grudu  coUoeatum 
Episcojmin  norninahanl.  Ohiit  Marcus  octavo  Neronis  anno:  cui  vivente  ad- 
iiuc  Johanm;  Apostolo  successit  Anianus,  Aniano  Abilius.  Abilio  Cerdo;  eodem 
Apostolo  superstite  post  mortem  Jacobi  Himeon  Ejiiscopatum  llierosolymita- 
nnm,  jjost  mortem  Petri  Paiiiique  Romauum  Linus,  Anacbtus,  Clemens,  Anti- 
ochenum  veio  Euodius  et  Ignatius  gesseruut.  lliec  cerfe  non  est  spernenda 
sntiquitas,  cui  Ignatius  ipse,  Apostolorum  cotevus,  et  qui  hunc  proxime  sequun- 
tur  Justinus  Martyr,  et  irenteiis  apertissima  tcstimonia  pia.'bcnt,  qute  transcribere 
rihil  est  opus.  Cyprianus  jam  quidem,  iiiquit,  per  omnes  Prorineias  et  per  urhes 
sinjulas  constituii  sunt  Episcopi." 


216 

513.  "Qiiartum  esto,  Episcopuui  Iiuiic  Divino  jure  approbatum,  aul  (ut  Bu- 
cenis  loquitur)  visum  Spirilui  Siiacto,  ut  inter  Presbyteros  unus  curam  singula- 
rem  o-ereret.  Irrefragabile  arojumeutum  luiic  assertion!  praebel  Diviiia  Apaca- 
Ivpsis  :  ipse  enim  Christus  scribi  jubet  sty>/em  ^/jo-c/is  A siaticarum  Ecclesiarum. 
Q,ui  per  Anoelos  ipsa*  Ecclesias  intelliguiit,  maiiifeste  !;'acris  Literis  contradi- 
cunt.     Nam    Candelabra  svnt    EccksicB,  inquit   Christus,   stdlm  auttm  Aiigeli 

septem  Ecclesiarum." "Christus  ergo  scribens  ilhs  Episcopis,  ut  etliincnli- 

bus  in  Clero,  baud  dubie  eminentium  banc  Episcopalem  probavir." 

513.  "Quseri  potest  cum  tam  antiquum  quoque,  et  ipsi  Christd  approbatum 
sit  munus  eorum,  qui  perpetuaquadam  dignitate  Presbyteris  praserant,  quo  nomi- 
ne ii  honor  aoellatus  fuerit,  antequarn  ilhid  Episcoporum  commune  nomen  huic 
praesidentioe  pecuhariter  iribui  ccepil  ?  Quod  circa  Neronis  annum  octavum 
contigissc  putat  Hieronymus :  Patres  veteres  hos  Presb^terorum  Principes 
putant  Apostolos  appellatos." 

"  A.'Kreli  nomen  antiquitus  ei  datum,  qui  postea  Episcopus  dici  ccEpit,  Apoca^ 
lypsis  evincit." 

517.  "Non  aiideo  ad  hujus  rei  confirmationom  adferre  Paubnum  illud  de  m- 
■positione  nianiunn  Freshijtcrii,  quia  video  Hieronymum,  Ambrosium,  ahosque 
veteres,  et  recentioruin  omnium  facile  princ.pem  Calvinum,  Presbyterium  eo  loco 
iion  cuuscssum,  sed  munus  ad  quod  promotus  est  Tiniotheus.  interpretari :  et 
sane  qui  in  ''onciliis  et  Patrum  scriptis  sit  exercitatus,  ignoraro  non  potest  Pres- 
byterium, ut  Episcopatum,  et  Dioconatnm  nomina  esse  ofiiciorum."  (Vide sect, 
•167  noia)a.)  "  Adde  quod  cum  a  Paulo  7;ia?ti^s  Thnotlmo  impositas  constet." 
(Vide  sect.  469.) 

i  518.  "Tertiiimhoc  asseramus,  non  leves  fuisse  causas,  cur  hoc  sa^culo  non- 
huUis  in  locis  Epis(,opatus  certe  ad  tempus  aliquod  omittereiur.  Temporarias 
enim  esse  caus:is  ipse  Beza  videtur  agnoscere,  cum  non  eum  se  esse  dicit,  qui 
veterem  ordinem  non  restiiuendum  exisiim^iret,  si  ruincc  Ecclcsuc  restituta  essento 
Inter  has  causas  prima  potuit  esse  pehuria  virorum,  qui  tam  gravi  muneri  suf- 
ficerint;"  &c.  "  Non  deben!  qnidpm  res  bonce  damnari,  quia  sunt  qui  lis  abu- 
luntur;   sed  verso  in  morem  abusu  iiitermitti  res  ipsas  nonest  infrequens." 

"Tertla  causa  addi  potest,  quod  infesiissimis  temporibus,  inagistri  veritatis 
(eo  nomuie  invisi)  non  culpam  tantura  ambitionis,  sed  et  suspicionem  omneni 
amoliri  debuerant,  quod  cum  -ubiata  Episcopali  dignitate  soUicite  curaverint,  ne 
sic  quidem  tamen  calumniain  effugerunt.  Quid  non  audituri,  si  doctrinse  muta- 
tio  conjuncta  fuisset  cum  majoris  gradus  adeptione?  Adjiciam  unam  insuper 
eau^ani  cur  initio  repurirationis  non  alaiJum  necessarius  fuerit  Episcopatus. 
Excitarat  Dcus  prKstanles  viros,  sunmio  mgenio,  &c.  horum  summa  apud  omnes 
existimatio  facile  supplevit  quod  ab  Episcopalu  doerat.  Et  (si  cum  Zanchid 
verum  volumus  agnoscere)  re  ipsa  nulli  magis  Episcopi  fuere  qunm  illi  ipsi 
quorum  (quainvis  hoc  noa  agentium)  auctoritas  ad  oppugnandum  usque  Episco- 
patum  valuit."  I  perceive  that  in  the  translation  of  this  passage  in  section  518, 
the  words  in  the  last  parenthesis  have  been  overlooked  ;  they  signify,  aUhough 
not  executing  this  office. 

"Ethus  quideni  ob  causas  excusari  mihi  posse  vidcntur  Ecclesire,  quas  rmllos 
Episcopus  habeiit,  dnm  tamen  abstineant  a  sanctissimi  moris  improbatione,  si- 
mulque  illud  retineant  quod  nuUo  modo  omitti  Beza  (de  Ministr.  Evangel.  Gra- 
uib.  cap.  xxiii)  censuit  his  verbis;  esscntialc  fait,  quod  ex  Dei  ordinalionc  pcr- 
jiciaa,  ncccsse  fait,  est,  et  erit,  ut  in  Presbyterio  quispiam  et.  loco  et  dignitate 
Frimus  actioni  gubcrnandce  prccsit  cam  co,  quod  ipsi  Dicinltus  attribulum  est, 

J"''^-"  "... 

523.  "  Quibus  ergo  docendi  munus  injunctum  erat,    eos  oibncs  nominabant 

Presbyteros.     lib  ex  suo  nuinero  in  singulis  civitatibus  unuin  eligebant,  cuispe- 

(Ualiter  (Idbant  tituluni  Episcopi :  ne  ex  aequalitate,  ut  fieri  solet,  dissidia  nascc- 

roitur." 

''  Alibi  tamen  docet  quani  fuerit  antiquum  inslitutum  :  dicit  oiiim  Alexandrite, 

u  Marco    Evaugeiista  usque   ad  Ileraclam  et  Dionysium,  Presbyteros  semper 

;mum  ex  seeleclum  in  excelsiori  ;:radu  collocasse,  quem  Episcopum  nominabant. 

llabebant  ergi>  singukc  civitates    Presbyterornm  collegium,  qui  Pastores   erant 

ac   Doctores."     ■' Unicuique  civilaii  erat  attributa  cerla  rcgio,  qua  Presbyteros 

indo  sunieret,  et  velut  corpori   Ecclesiaj  illius  accenseretur.     Singula  (ut  dixi) 

•-.oilegia  politiic  tuntuiu  et  pcicig  cousorvandte  gratia  uni  Eniscopo  suberant." 


APPENDIX, 


€ONTAiNIKG  THE  MARTYRDOJI  AXD  THE  F.PISTLES  OF  ST.  IGNATIUS 

TAKEN    FRO:.I    THE    EDITION    PUBLISHED    BY    THK 

ARCHBISHOP  OF  CANTERBURY, 


MARTYRDOM  OF  8T.  IGNATIUS. 

Translated  from  the  original  GreeTx,  and  published  by  Dr.  Grahe, 
in  his  Spccilcg.  Patruni,  t.  2. 

1.  WHEN  Trajan  not  long  since  came  to  the  Roman  empire, 
Ignatius,  the  disciple  of  St.  John  the  Apostle  [and  Evangelist,]  a 
man  in  all  things  like  unto  the  Apostles,  governed  the  Church  of 
Antioch  with  all  care.  Who  being  scarcely  able  to  escape  the 
storms  of  the  many  persecutions  before  under  Domitian,  as  a  good 
governor,  by  the  helm  of  prayer  and  fasting,  by  the  constancy  of 
his  doctrine  and  spiritual  labour,  withstood  the  raging  floods;  fear- 
ing lest  they  should  sink  those  who  either  wanted  courage,  or  were 
not  well  grounded  in  the  faith. 

2.  Wherefore  the  persecution  being  at  present  somewhat  abated, 
he  rejoiced  greatly  at  the  tranquillity  of  his  Church:  yet  was 
troubled  as  to  himself,  that  he  had  not  attained  to  a  true  love  of 
Christ,  nor  was  come  up  to  the  pitch  of  a  perfect  disciple.  For  he 
thought  that  the  confession  which  is  made  by  martyrdom,  would 
bring  him  to  a  yet  more  close  and  intimate  union  with  the  Lord. 
Wherefore  continuing  a  few  years  longer  with  the  Church,  alid  af- 
ter the  manner  of  a  divine  lamp,  illuminating  the  hearts  of  the 
faithful  by  the  exposition  of  holy  Scriptures,  he  attained  to  what 
he  had  desired. 

3.  For  Trajan,  in  the  nineteenth  year  of  his  empire,  being  lifted 
up  with  his  victory  over  the  Scythians  and  Dacians,  and  many 
other  nations;  and  thinking  that  the  religious  company  of  Chris- 
tians was  yet  wanting  to  his  absolute  and  universal  dominion;  and 
thereupon  threatening  them  that  they  should  be  persecuted,  unless 
they  would  cJioose  to  worship  the  devil,  with  all  other  nations;  fear 
obliged  all  such  as  lived  religiously,  either  to  sacrifice  or  to  die. 
Wherefore  our  brave  soldier  of  Christ,  being  in  fear  for  the  Church 
of  Antioch,  was  voluntarily  brought  before  Trajan;  who  was  at 
that  time  there  on  his  way  to  Armenia,  and  the  Parthians,  against 
whom  he   was  hastening. 

4.  Being  come  into  the  presence  of  the  emperor  Trajan;  the 
emperor  asked  him,  saying:  "  What  a  wicked  wretch  art  thou,  thus 
to  endeavour  to  transgress  our  commands,  and  to  persuade  others 
also  to  do  likewise  to  their  destruction?"  Ignatius  answered,  "No 
one  ought  to  call  Theophorus  after  such  a  manner;  forasmuch  as 
all  wicked  spirits  are  departed  far  from  the  servants  of  God.  — 


But  if  because  I  am  a  trouble  to  those  evil  spirits,  vou  call  me 
wicked,  with  reference  to  them,  I  confess  the  charge  for  having 
within  me  Christ  the  heavenly  King,  I  dissolve  all  the  snares  of  tl>e 
devils.'" 

5.  Trajan  replied;  "And  who  is  Theophorus?''  Jgnat.  "He  who 
has  Christ  in  his  breast."  Trajan,  "And  do  not  we  then  seem  to 
thee  to  have  the  Gods  within  us,  who  fight  for  us  against  our  ene- 
mies?" Ignat.  "You  err,  in  that  you  call  the  evil  spirits  of  the 
heathens,  Gods.  For  there  is  but  one  God,  who  made  Heaven 
and  earth,  and  the  sea,  and  all  that  are  in  them;  and  one  Jesus 
Christ  his  only  begotten  son;  whose  kingdom  may  1  enjoy." 

G.  Trajan,  "His  kingdom  you  say  who  was  crucified  under  Pon- 
tius Pilate  ?"  Jgnat.  "  His  who  crucified  my  sin,  with  the  inventor  of 
it;  and  has  put  all  the  deceit  and  malice  of  the  devil  under  the  feet  of 
those  who  carry  him  in  their  heart,"  Trajan,  "  Dost  ihou  then  car- 
ry him  who  was  crucified  within  thee?"  "Ignat.  "I  do;  for  it  is 
written,  I  will  dwell  in  them  and  walk  in  them,"  [2  Cor.  vi.  16-.] 
Then  Trajan  pronounced  this  sentence  against  him;  Forasmuch 
as  Ignatius  has  confessed  that  he  carries  about  within  himself  him 
that  was  crucified,  we  command  that  he  be  carried  bound  by  sol- 
diers to  the  great  Rome,  there  to  be  thrown  to  the  beasts,  for  the 
entei-tainment  of  the  peoj-.Ie. 

7.  When  the  holy  martyr  heard  this  sentence  he  cried  out  with 
joy,  "I  thank  thee, O  Lord,  that  thou  hast  vouchsafed  to  honour  me 
with  a  perfect  love  towards  thee;  and  hast  made  me  to  be  put  into 
iron  bonds  with  thy  apostle  Paul."  Having  said  this  he  with  joy 
put  his  bonds  about  him;  and  having  lirst  prayed  tor  the  Church, 
and  commended  it  with  tears  unto  the  Lord,  he  was  hurried  away, 
like  a  choice  ram,  the  leader  of  a  good  tiock,  by  the  brutish  sol- 
diers, in  order  to  his  being  carried  to  Rome,  there  to  be  devoured 
by  the  blood-thirsty  beasts. 

8.  Wherefore  w  ith  much  readiness  and  joy,  out  of  his  desire  to 
sutler,  he  left  Antioch,  and  came  to  Seleucia ;  from  whence  he  was 
to  sail.  And  after  a  great  dual  of  toil,  being  come  to  Smyrna,  he 
left  the  ship  with  great  gladness,  and  hastened  to  see  the  holy 
Polycarp  his  fellow-scholar,  who  was  Bishop  there;  for  they  had 
both  of  them  been  formerly  the  disciples  cf  St.  John. 

i).  Rwing  brought  to  him,  and  connnunicating  to  him  some  spi» 
ritual  gifis,  and  glorying  in  his  bonds;  he  entreated  first  of  all  the 
whole  Church  (for  the  Churches  and  cities  of  Asia  attended  this 
bnly  man  by  their  Bishops  and  priests  and  deacons,  all  hastening 
li>  him,  if  by  any  means  they  might  receive  some  part  of  his  spi- 
ritual gif))  but  more  particularly  Polycarp,  to  contend  w  ith  God  in 
his  I'chalf;  that  being  suddenly  taken  by  the  beasts  from  the 
world,  he  niight  appear  before  the  face  of  Christ.  And  this  he 
thus  spake  and  teslified,  extending  so  much  his  love  for  Christ, 
as  one  who  was  about  to  receive  Heaven  through  his  own  good 
confession,  and  the  earnest  contention  of  those  who  piayed  togeth- 
er with  him:  and  to  return  a  recompence  to  the  Churches,  who 
came  to  tmct  him  by  their  governors,  he  sent  letters  of  thanks  to 
them,  which  distilled  spiritual  grace,  with  prayer  and  exhortation. 


Seeing  therefore  all  men  so  kindly  aflected  towards  him;  and  fear- 
ing lest  the  love  of  the  brotherhood  should  prevent  his  hastening 
to  the  Lord,  now  that  a  fair  door  of  sulfering  was  opened  to  him; 
Jjc  wrote  the  Epistle  we  here  subjoin,  to  tiie  Romans.  See  the 
Epistle, 

10.  And  having  thus  strengthened  such  of  the  brethren  at  Rome 
as  were  against  his  martyrdom,  by  this  Epistle,  as  he  desired ;  set- 
ting sail  Irom  Smyrna,  (for  he  was  pressed  by  the  soldiers  to  has- 
ten to  the  public  speetacles  at  great  Home,  that  being  delivered  to 
the  wild  beasts  in  sight  of  the  people  of  the  Romans,  he  might  re- 
ceive the  crown  for  which  he  strove,)  he  came  to  Troas:  from 
whence  going  on,  being  brought  to  Neopolis,  he  passed  by  Phillippi 
through  Macedonia,  and  that  part  of  Epirus  which  is  next  to  Epi- 
damnus:  having  found  a  ship  in  one  of  the  sea-ports,  he  sailed 
over  the  Adriatic  Sea:  [and  irom  thence  entering  into  the  Tyrrhene] 
and  passing  by  several  islands  and  cities,  at  length  he  saw  Pute- 
oli.  Which  being  showed  to  the  holy  man,  he  hastened  to  go  forth, 
being  desirous  to  walk  from  thence,  in  the  way  that  Paul  the 
Apostle  had  gone,  [Acts  xxviii.  13,  14.]  But  a  violent  wind  aris- 
ing, and  driving  on  the  ship,  would  not  suffer  him  so  to  do:  where- 
fore commending  the  love  of  the  brethren  in  that  place  he  sailed 
forward. 

11.  And  the  wind  continuing  favourable  to  us,  in  one  day  and  a. 
night,  we  indeed  were  unwillingly  hurried  on,  as  sorrowing  to 
think  of  being  separated  from  this  holy  martyr:  but  to  him  it  hap- 
pened justly,  according  to  his  wish,  that  he  might  go  the  sooner 
out  of  the  world,  and  attain  unto  the  Lord  whom  he  loved.  Where- 
fore sailing  into  the  Roman  port,  and  those  impure  sporls  being 
almost  at  an  end,  the  soldiers  began  to  be  offended  at  cur  slowness; 
but  the  Bishop  with  great  joy  complied  with  their  hastiness. 

12.  Being  therefore  soon  forced  away  from  the  port  so  called, 
ive  forthwith  met  the  brethren ;  (for  the  report  of  what  concerned 
the  holy  martyr  was  spread  abroad)  who  were  full  of  fear  and  joy; 
for  they  rejoiced  in  that  God  had  vouchsafed  them  the  company  of 
Thco[)horus;  but  were  afraid,  when  they  considered,  that  such  a 
one  was  brought  thither  to  die.  Now  some  of  these  he  commanded 
to  hold  their  peace,  who  were  the  most  zealous  for  his  safety,  and 
said,  that  tliey  would  appease  the  people,  that  thcij  should  not  desire 
the  destruction  of  the  just.  Who  presently  knowing  this  by  the  spir- 
it, and  saluting  all  of  them,  ho  desired  them  that  they  would  show  a 
true  love  to  him;  disputing  yet  more  with  them  than  he  had  done 
in  his  Epistle,  arid  persuaded  them  not  to  envy  him  who  was  has- 
tening unto  the  Lord.  And  so,  all  the  brethren  kneeling  down, 
he  prayed  to  the  Son  of  God  in  behalf  of  the  Churches,  that  he 
would  put  a  stop  to  the  persecution,  and  continue  the  love  of  the 
brethren  towards  each  other:  which  being  done,  he  was  with  all 
haste  led  into  the  amphitheatre,  and  speed ih',  according  to  the 
command  of  Cajsar  before  given,  thrown  in,  the  end  of  the  spec- 
tacles being  at  hand.  For  it  was  then  a  very  solennn  day,  called 
in  the  Roman  tongue  the  13th  of  the  Calends  of  January,  upon 
which  the  people  were  ordinarily  wont  to  be  gathered  together^Tr-,- 


Thus  was  he  ilelivercd  to  the  cruel  beasts,  near  the  temple  by 
wicked  men:  that  so  the  desire  of  the  holy  martyr  Ignatius 
might  be  accomplished,-  as  it  is  written,  "the  desire  of  the  right- 
eous is  acceptable ;"  [Prov.  x.  24.]  namely,  that  he  might  not"  be 
burthensome  to  any  of  the  brethren,  by  the  gathering  of  his  relics, 
but  might  be  wholly  devoured  by  them;  according  as  in  his  Epistle 
he  had  before  wished,  that  so  his  end  might  be.  For  only  the 
greater  and  harder  of  his  holy  bones  remained;  which  were  carried 
to  Antioch,  and  there  put  up  in  a  napkin,  as  an  inestimable  trea- 
sure left  to  the  Church  by  the  grace  which  was  in  the  martyr. 

13.  Now  these  things  were  done  the  13ih  of  the  Calends  of  Jan- 
uary, that  is  the  20th  day  of  December;  Sura  and  Synecius  being 
the  second  time  Consuls  of  the  Romans;  of  which  we  ourselves 
Avere  eye-witnesses:  and  being  the  night  following  watching  with 
tears  in  the  house,  praying  to  God  with  our  bended  knees,  that  he 
would  give  us  weak  men  some  assurance  of  what  had  been  before 
done;  it  happened,  that  falling  into  a  slumber,  some  of  us  on  the 
sudden  saw  the  blessed  Ignatius  standing  by  us  and  embracing  us: 
others  beheld  the  blessed  martyr  praying  for  us:  others  as  it  were 
dropping  with  sweat,  as  if  he  were  just  come  from  his  great  labour, 
and  standing  by  the  Lord. 

14.  Which  when  we  saw,  being  filled  with  joy;  and  comparing 
the  visions  of  our  dreams  with  one  another,  we  glorified  Cod,  the 
giver  of  all  good  things,  and  being  assured  of  the  blessedness  of 
the  saint;  we  have  made  known  unto  you  both  the  day  and  lime: 
that  being  assembled  together  according  to  the  time  of  his  martyr- 
dom, we  may  communicate  with  the  combatant,  and  most  valiant 
martyr  of  Christ;  who  trod  under  foot  the  devil,  and  periected 
the  course  he  had  piously  desired,  in  Christ  Jesus  our  Lord;  by 
whom,  and  with  whom,  all  glory  and  power  be  to  the  Father,  with 
(he  blessed  Spirit,  for  ever  and  ever.     Amen. 


EPISTL.E  OF  ST.  IGNATIUS 

TO  THE  EPIIESIANS. 

Ignatius,  who  is  also  called  Theophorus,  to  the  Church  whicli  is  at  Eplicsus  in 
Asia,  most  deservedly  happy;  being  blessed  through  the  grealncss  and  full- 
ness of  God  the  Father,  and  predestinated  before  the  world  began,  that  it 
should  be  always  unto  an  enduring  and  unchangeable  glory  ;  being  united  and 
chosen  through  his  (rue  passion,  according  to  the  will  of  tiie  Father,  and 
Jesus  Christ  our  (Jod;  all  happiness,  by  Jesus  Christ,  and  his  undcfilcd 
Grace. 

1.  I  HAVE  heard  of  your  name,  much  beloved  in  God,  which  ye 
have  very  justly  attained  by  a  habit  of  righteousness,  according  to 
the  faith  and  love  which  is  in  Jesus  Christ  our  Saviour:  how  that 
being  followers  of  God,  and  stirring  up  yourselves  by  the  blood  of 
Christ,  ye  have  perfectly  accomplished  the  work  that  was  coniiat 


ural  unto  you.  For  hearing  that  I  came  bound  from  Syria,  for  the 
common  name  and  hope,  [viz.  of  Christ,]  trusting  through  your 
prayers  to  fight  with  beasts  at  Rome;  that  so  by  suffering  1  may 
become  indeed  the  disciple  of  him  who  gave  himself  to  God,  an 
offering  and  sacrifice  for  us,  [ye  hastened  to  see  me.]  /  received 
therefore,  in  the  name  of  God,  ijour  whole  inuUitiide  in  Oneaimus; 
who  by  inexpressible  love  is  ows,  bid  according  to  the  Jlcsh  is  your 
Bishop:  ichom  I  beseech  you  by  Jesus  Christ,  to  love:  and  that  you 
would  all  strive  to  be  like  unto  him.  And  blessed  be  God,  who  has 
granted  unto  you,  who  are  so  icorthy  of  him,  to  enjoy  such  an  excel- 
lent Bishop. 

2.  For  what  concerns  my  fellow  servant  Burrhus,  and  your  most 
blessed  deacon  in  things  pertaining  to  God;  /  entreat  you  that  he 
may  tarry  longer,  both  for  your'^s,  and  your  Bishop'^s  honour.  And 
Crocus  also  worthy  both  our  God  and  you,  whom  1  have  received 
as  the  pattern  of  your  love,  has  in  all  things  refreshed  me,  as  the 
Father  of  our  Lord  Jesus  Christ  shall  also  refresh  him;  together 
with  Onesimus,  and  Burrhus,  and  Euplus,  and  Fronto,  in  whom  I 
have,  as  to  your  charity,  seen  all  of  you.  And  may  I  always  have 
joy  of  you,  if  I  shall  be  worthy  of  it.  It  is  therefore  fitting  that 
you  should  by  all  means  glorify  Jesus  Christ  who  hath  glorified 
you:  that  by  a  uniform  obedience  ye  may  be  perfectly  joined  to- 
gether in  the  same  mind,  and  in  the  same  judgment ;  and  may  all 
speak  the  same  things  concerning  every  thing;  and  that  being  sub- 
ject to  your  Bishop,  and  the  Presbytery,  ye  may  be  wholly  and  tho- 
roughly sanctified. 

3.  These  things  I  prescribe  to  you,  not  as  if  1  were  somebody 
extraordinary:  for  though  I  am  bound  for  his  name,  I  am  not  yet 
perfect  in  Christ  Jesus.  But  now  I  begin  to  learn,  and  I  speak  to 
you  as  fellow-disciples  together  with  me.  For  I  ought  to  have  been 
stirred  up  by  you,  infaith,  in  admonition,  in  patience,  in  long  suffer- 
ing: but  forasmuch  as  charity  suffers  me  not  to  be  silent  towards 
you,  I  have  first  taken  upon  me  to  exhort  you,  that  ye  would  all 
run  together  according  to  the  will  of  God.  For  even  Jesus  Christ, 
our  insuperable  life,  is  sent  by  the  will  of  the  Father;  as  the  Bish- 
ops, appointed  unto  the  utmost  bounds  of  the  earth,  are  by  the  will 
of  Jesus  Christ. 

4.  Wherefore  it  will  become  you  to  run  together  according  to  the 
will  of  your  Bishop,  as  also  ye  do.  For  your  famous  Presbytery, 
worthy  of  God,  is  fitted  as  exactly  to  the  Bishop,  as  the  strings  are 
to  the  harp.  Therefore  in  your  concord,  and  agreeing  charity, 
Jesus  Christ  is  sung;  and  every  single  person  among  you  makes 
up  the  chorus:  that  so  being  all  consonant  in  love,  and  taking  up 
the  song  of  God,  ye  may  in  a  perfect  unity,  with  one  voice,  sing  to 
the  Father  by  Jesus  Christ;  to  the  end  that  he  may  both  hear  you, 
and  perceive  by  your  works,  that  ye  are  indeed  the  members  of  his 
Son:  wherefore  it  is  profitable  for  you  to  live  in  an  unblamable  uni- 
ty, that  so  ye  mav  always  have  a  fellowship  with  God. 

5.  For  if  I  in  this  little  time  have  had  such  a  familiarity  with 
your  Bishop,  I  mean  not  a  carnal,  but  spiritual  acquaintance  with 
him;  how  much  more  must  I  think  you  happy  who  are  so  joined  t© 


iiim,  as  the  Church  is  to  Jesus  Christ,  and  Jesus  Christ  to  the 
Father;  that  so  all  things  may  agree  in  the  same  unity?  Let  no 
man  deceive  himself;  if  a  man  be  not  within  the  altar,  he  is  depriv- 
ed of  the  bread  of  God.  For  if  the  prayer  of  one  or  two  be  of  such 
force,  as  wc  are  told,  [Matt,  xviii.  19.]  how  much  more  powerful 
shall  that  of  the  Bishop  and  the  whole  Church  be?  He  therefore 
that  docs  not  come  together  into  the  same  place  with  it,  is  proud, 
and  has  already  condemned  himself.  For  it  is  u-ritten,  '■'God  re- 
sistcth  the  proud,"'  [James  iv.  6.]  Let  tis  take  heed  therefore,  that 
we  do  not  set  ourselves  against  the  Bishop,  that  icc  may  be  subject  lo 
God. 

6.  The  more  any  one  sees  his  Bishop  silent,  the  more  let  him 
revere  him.  For  whomsoever  the  master  of  the  house  sends  to  be 
over  his  own  household,  wc  ought  in  like  manner  to  recei\e  him,  as 
we  would  do  him  that  sent  him.  It  is  therefore  evident  that  we 
ought  to  look  upon  the  Bishop,  even  cis  we  tcould  do  upon  the  Lord 
himself.  And  indeed  Onesimus  himself  does  greatly  commend  your 
good  order  in  God :  that  you  all  live  according  to  tlic  truth,  and  that 
no  heresy  dwells  among  you.  For  neither  do  ye  hearken  to  any  one 
more  than  to  Jesus  Christ  speaking  to  you  in  truth. 

7.  For  some  there  are  who  carry  about  the  name  of  Christ  in  de- 
ceitfulness,  but  do  things  unworthy  of  God;  whom  ye  must  flee,  as 
ye  would  do  so  many  wild  beasts.  For  they  are  ravening  dogs, 
who  bite  secretly:  against  whom  ye  must  guard  yourselves,  as 
men  hardly  to  be  cured.  There  is  one  physician,  both  fleshly  and 
spiritual ;  made  and  not  made;  God  incarnate;  true  life  in  death; 
both  of  Mary  and  of  God:  first  passable,  then  impassable;  even 
Jesus  Christ  our  Lord. 

8.  Wherefore  let  no  man  deceive  you;  as  indeed  ncitlier  arc  ye 
deceived,  being  wholly  the  servants  of  God.  For  inasmuch  as 
there  is  no  contention,  nor  strife  among  you,  to  trouble  you,  ye 
must  needs  live  according  to  God's  will.  j\ly  sou!  be  for  yours;  and 
J  myself  the  expiatory  oflering  for  your  Church  of  Ephesus,  so  fa- 
mous throughout  the  Avorld.  Thev  that  are  of  the  flesh  cannot  do 
(he  works  of  the  Spirit;  neither  they  that  are  of  the  Spirit  the 
works  of  the  flesh.  As  he  that  has  faith,  cannot  be  an  infidel;  nor 
he  that  is  an  infidel  have  faith.  But  even  those  things  which  ye 
do  according  to  the  flesh  arc  spiritual;  forasmuch  as  ye  do  all 
things  in  Jesus  Christ. 

9.  Nevertheless  I  have  heard  of  some  who  have  passed  by  you, 
liaving  perverse  doctrine:  whom  ye  did  not  suiTer  to  sow  among 
you;  but  stopped  your  ears,  that  ye  might  not  receive  those  things 
that  were  sown  by  them :  as  being  the  stones  of  the  temple  of  tlie 
Father,  prepared  for  his  building;  and  di-awn  upon  high  by  the 
cross  of  Christ,  as  by  an  engine;  using  the  Holy  Ghost  as  the  rope; 
your  iaith  being  your  support;  and  your  charity  the  way  that  leads 
unto  God.  Ye  are  therefore,  with  ail  your  companions  in  the  same 
journey,  full  of  God;  his  spiritual  temples,  full  of  Christ,  full  of 
holiness;  adorned  in  all  things  with  the  commands  of  Christ :  in 
whom  also  I  rejoice  that  I  have  been  thought  worthy  by  this  present 
PJpistle  to  converse,  and  joy  together  with  you;  that  with  rcsj)ect 
to  the  other  life,  ye  love  nothing  \y\i  God  only. 


Vll 

10.  Pray  ulso  without  ceasing  for  other  men:  for  there  is  hope  of 
lepentance  in  them,  tiiat  they  may  attain  unto  God.  Let  them 
therefore  at  least  be  instructed  by  your  works,  if  they  will  be  no 
other  way.  Be  ye  mild  at  their  anger;  humble  at  their  boasting: 
to  their  blasphemies,  return  your  prayei's:  to  their  error,  your 
tirmness  in  the  faith:  when  they  are  cruel,  be  ye  gentle;  not  en- 
deavouring to  imitate  their  ways:  (let  us  be  their  brethren  in  all 
kindness  and  moderation,  but  let  us  be  followers  of  the  Lord;  for 
who  was  ever  more  unjustly  used?  more  destitute?  more  despised  ?) 
that  so  no  herb  of  the  devil  may  be  found  in  you ;  but  ye  may  remain 
in  all  holiness  and  sobriety  both  of  body  and  spirit,  in  Christ  Jesus. 

11.  The  last  times  are  come  upon  us:  let  us  therefore  be  very 
reverent,  and  fear  the  long  suffering  of  God,  that  it  be  not  to  us 
unto  condemnation.  For  let  us  either  fear  the  wrath  that  is  to 
come,  or  let  us  love  the  grace  that  we  at  present  enjoy;  that  by  the 
one  or  other  of  these,  we  may  be  found  in  Christ  Jesus,  unto  true 
life.  Besides  him,  let  nothing  be  worthy  of  you;  for  whom  also  I 
bear  about  these  bonds,  those  spiritual  jewels,  in  which  I  would  to 
God  that  I  might  arise  through  your  prayers :  of  which  I  entreat 
you  to  make  mo  always  partaker,  that  1  may  be  found  in  the  lot  of 
the  Christians  of  Ephesus,  who  have  always  agreed  with  the  Apos- 
tles, through  the  power  of  Jesus  Christ, 

12.  I  know  both  who  1  am,  Yind  to  w  horn  I  write :  I,  a  person 
condemned ;  ye,  such  as  have  obtained  mercy :  I,  exposed  to  dan- 
ger: ye,  confirmed  against  danger.  Ye  arc  the  passage  of  those 
that  are  killed  fur  God;  the  companions  of  Paul  in  the  mysteries 
of  the  Gospel ;  the  holy,  the  martyr,  the  deservedly  most  happy 
Paul:  at  whose  feet  may  I  be  found,  when  I  shall  have  attained 
unto  God;  who  throughout  all  his  Epistle  makes  mention  of  you  in 
Christ  Jesus. 

13.  Let  it  be  )'Our  care  therefore  to  come  more  fully  together,  to 
the  praise  and  glory  of  God.  For  when  ye  meet  fully  together  in 
the  same  place,  the  powers  of  the  devil  are  destroyed,  and  his 
mischief  is  dissolved  by  the  unity  of  your  faith.  And  indeed,  noth- 
ing is  better  than  peace;  by  which  all  war  both  spiritual  and  earth- 
ly, is  abolished. 

14.  Of  all  which  nothing  is  hid  from  you,  if  ye  have  perfect 
faith  and  charity  in  Christ  Jesus,  which  are  the  beginning  and  end 
of  life.  For  the  beginning  is  faith;  the  end  charity.  And  these 
two  joined  together,  are  of  God:  but  all  other  tilings  which  con- 
cern a  holy  life  are  the  consequences  of  these.  No  man  professing 
a  true  fuilh,  sinneth;  neither  does  he  wlio  has  charity,  haic  any . 
The  tree-  is  made  manifest  hy  its  fruit,  [Matt.  xii.  33.]  So  they 
who  profess  themselves  to  be  christians,  are  known  by  what  they 
do.  For  Christianity  is  not  the  work  of  an  outward  profession;  but 
shows  itself  in  the  power  of  faith,  if  a  man  be  found  faithful  unto 
llie  end. 

15.  It  is  better  for  a  man  to  hold  his  peace,  and  be;  than  to  say, 
heis  a  Christian,  and  not  to  be.  It  is  good  to  teach ;  if  what  he  says, 
he  does  likewise.  There  is  therefore  one  master  who  spake,  and  it 
was  done;  and  even  those  things  which  he  did  Vvilhout  speaking  are 


vm 

worthy  of  the  Father.  He  that  possesses  the  word  of  Jesus,  is  tru^ 
ly  able  to  hear  his  very  silence,  that  he  may  be  perfect ;  and  both 
do  according  to  what  he  speaks,  and  be  known  by  those  thino-s  of 
which  he  is  silent.  There  is  nothing  hid  from  God,  but  even  our 
secrets  are  nigh  unto  him.  Let  us  therefore  do  all  things,  as  be- 
comes those  who  have  God  dwelling  in  them ;  that  we  may  he  his 
temples,  and  he  may  be  our  God:  as  also  he  is,  and  will  manifest 
himself  before  our  faces,  by  those  things  for  which  we  justly  love 
him. 

16.  Be  not  deceived,  my  brethren:  those  that  corrupt  families 
by  adultery,  shall  not  inherit  the  kingdom  of  God.  If  therefore 
they  who  do  this  according  to  the  flesh,  have  suffered  death ;  how 
much  more  shall  he  die,  who  by  his  wicked  doctrine  corrupts  the 
faith  of  God,  for  which  Christ  was  crucified?  he  that  is  thus  defil- 
ed, shall  depart  into  unquenchable  fire,  and  so  also  shall  he  that 
hearkens  to  him, 

17.  For  this  cause  did  the  Lord  suffer  the  ointment  to  be  poured 
on  his  head,  that  he  might  breathe  the  breath  of  immortality  unto 
his  Church.  Be  not  ye  therefore  annointed  with  the  evil  savour  of 
the  doctrine  of  the  prince  of  this  world :  let  him  not  take  you  cap- 
tive from  the  life  that  is  set  before  you.  And  why  are  we  not  all 
wise;  seeing  we  have  received  the  knowledge  of  God,  which  is  Je- 
sus Christ?  Why  do  we  suffer  ourselves  foolishly  to  perish;  not 
considering  the  gift  which  the  Lord  has  truly  sent  to  us? 

18.  Let  my  life  be  sacrificed  for  the  doctrine  of  the  cross;  which 
is  indeed  a  scandal  to  the  unbelievers,  but  to  us  is  salvation  and 
life  eternal.  Where  is  the  wise  man?  where  is  the  disputcr?  [1  Cor. 
1.  20.]  where  is  the  boasting  of  those  who  are  called  wise?  for  our 
God  Jesus  Christ,  was  according  to  the  dispensation  of  God,  con- 
ceived in  the  womb  of  Mary,  of  the  seed  of  David  by  the  Holy 
Ghost:  he  was  born,  and  baptized,  that  through  his  passion,  he 
might  purify  v.ater,  to  the  washing  away  of  sin. 

19.  Now  the  virginity  of  Mary,  and  he  who  was  born  of  her, 
was  kept  in  secret  from  the  prince  of  this  world;  as  was  also  the 
death  of  our  Lord ;  three  of  the  mysteries  the  most  spoken  of 
throughout  the  world,  yet  done  in  secret  by  God.  How  then  was 
our  Saviour  manifested  to  the  world?  a  star  shone  in  Heaven  be- 
yond all  the  other  stars,  and  its  light  was  inexpressible,  and  its 
novelty  struck  terror  into  men's  minds.  All  the  I'est  of  the  stars, 
together  Avith  tlie  sun  and  moon,  v/ere  the  chorus  to  this  star:  but 
that  sent  out  its  light  exceedingly  above  them  all.  And  men  be- 
gan to  be  troubled  to  think  whence  this  new  star  came  so  unlike 
to  all  the  others.  Hence  ail  the  power  of  magic  became  dissolved ; 
and  every  bond  of  v.'ickedness  v/as  destroyed;  men's  ignorance  was 
taken  away,  and  the  old  kingdom  abolished;  God  himself  appear- 
ing in  the  form  of  a  man,  for  the  renewal  of  eternal  life.  From 
thence  began  what  God  had  prepared:  from  thenceforth  things 
were  distui'bed;  forasmuch  as  he  designed  to  abolish  death. 

20.  But  if  Jes.is  Christ  shall  give  me  grace  through  your  prayers, 
and  it  be  his  will,  I  purpose  in  a  second  Epistle  v.hich  I  will  sud- 
denlv  write  unto  vou  to  manifest  to  voamorefullv  the  dispensatioa 


t*f  which  I  have  now  bciiun  to  speak,  unto  the  new  man,  which  i3 
Jesus  Christ;  both  in  his  faith,  and  charity;  in  his  sultcring,  and 
in  his  resurrection :  especially  if  the  Lord  shall  make  known  unto 
me,  that  ye  all  by  name  come  together  in  common  in  one  faith, 
and  in  one  Jesus  Christ;  who  was  of  the  race  of  David  according 
tothellesli;  the  son  of  man,  and  Son  of  Cod,  oheying  your  Bish- 
op and  the  Presbtjtcrifwiih  an  entire  affeetion;  breaking  one  and  the 
same  bread,  which  is  the  medicine  of  immortality;  our  antidote 
that  we  should  not  die,  but  live  forever  in  Christ  Jesus. 

21.  My  soul  be  for  yours,  and  theirs  whom  ye  have  sent,  to  the 
glory  of  God;  even  unto  Smyrna,  from  whence  also  I  write  to  you; 
giving  thanks  unto  the  Lord,  and  loving  Polycarp  even  as  I  do 
you.  Remember  me,  as  Jesus  Christ  does  remember  you.  Pray 
for  the  Church  which  is  in  Syria,  from  whence  I  am  carried  bound 
to  Rome;  being  the  least  of  all  the  faithful  which  arc  there,  as  I 
have  been  thought  worthy  to  be  found  to  the  glory  of  God.  Fare 
VQ  well  in  God  the  Father,  iind  in  Jesus  Christ,  our  common  hope. 
Amen. 

TO  THE  EPHESIAKS. 


EFISTIiE  OF  ST.  IGNATIUS 

TO  THE  MAGxNESIANS 

Ignatius  who  is  also  crillcil  Theoplioriis;  to  tiic  lilessccl  [Clnircli]  by  the  grace 
of  Goil  the  Father  in  Jesus  Christ  our  Saviour:  in  vvlioin  I  salute  the  Church 
which  is  at  Magnesia  near  the  Meander,  and  wish  it  all  joy,  in  God  the  Fa- 
ther, and  in  Jesus  Christ. 

1.  WHEN  I  heard  of  your  well  ordered  love  and  charity  in 
God,  being  full  of  joy,  1  desired  much  to  speak  unto  you  in  the 
faith  of  Jesus  Christ.  For  having  been  thought  worthy  to  obtain  a 
most  excellent  name,  in  the  bonds  which  I  carry  about,  I  salute  the 
Churches;  wisliing  in  them  a  union  both  of  the  body  and  Spirit  of 
Jesus  Christ,  o'ir  eiernal  life;  as  also  of  faith  and  charity,  to  which 
nothing  is  preferred:  but  especially  of  Jesus  and  the  Father;  in 
whom  if  Vvc  undergo  all  the  injuries  of  the  prince  of  this  present 
world,  and  escape,  we  shall  enjoy  God. 

2.  Seeing  then  1  have  been  judged  v.'orthy  to  see  you,  by  Damas 
your  most  excellent  Bishop;  and  ijy  your  very  worthy  Presbyters, 
Bassus,  and  Apollonius;  and  by  my  fellow-servant  Sotio  the  dea- 
con; in  ivliom  I  rejoice,  forasmuch  as  he  is  subject  unto  his  Bishop 
as  to  the  grace  of  God,  and  to  the  Presbytery  as  to  the  law  of  Jesus 
Christ;  I  determined  to  write  unto  you. 

3.  Wherefore  it  viil  become  you  also  not  to  zise  your  Bishop  too 
familiarly  upon  the  accoitat  of  his  youth;  hut  to  yield  all  reverence 
iohim  according  to  the  power  of  God  the  Father:  as  also  I  per 
VKi\E  THAT  YOUR  HOLY   pREcBYTEKs  DO;  not  Considering  his  age^ 

2 


which  indeed  to  appettrance  is  young;  hid  as  hcco7Ms  those  who  are 
jrriidcnt  in  God,  subndtting  to  him,  or rathernol  to  him,  hut  to  the  Fa- 
ther of  our  Lord  Jesus  Christ  the  Bishop  of  us  all.  It  will  therefore 
hehote  you,  with  all  sincerity,  to  obey  your  Bishop:  in  honour  of  him 
v:hose pleasure  it  is  that  ye  should  do  so,  because  he  that  does  not  do 
so,  deceives  not  the  Bishop  whom  he  sees,  but  affronts  him  that  is 
invisible.  For  whatsoever  of  this  kind  is  done,  it  refects  not  upon 
man,  hut  upon  God,  uho  knows  the  secrets  of  onr  hearts. 

4.  It  is  therefore  fitting,  tliat  we  should  not  only  be  called  Chris- 
tip-as,  but  be  so.  As  some  call  indeed  their  governor.  Bishop;  but 
yet  do  all  things  without  him.  But  I  can  never  think  that  such  as 
these  have  a  good  conscience,  seeing  they  are  not  gathered  together 
thoroughly  according  to  God''s  commandment. 

5.  Seeing  then  all  things  have  an  end,  there  are  these  two  indif 
ferently  set  before  us,  death  and  life;  and  every  one  shall  depart 
unto  his  proper  place.  For  as  there  are  two  sorts  of  coins,  the 
one  of  God,  the  other  of  the  world;  and  each  of  these  has  its  pro- 
per inscription  engraven  upon  it;  so  also  is  it  here.  The  unbe- 
lievers are  of  this  world;  but  the  faithful,  through  charity,  have 
the  character  of  God  the  Father  by  Jesus  Christ:  by  whom  if  we 
arc  not  readily  disposed  to  die  after  the  likeness  of  his  passion,  his 
life  is  not  in  us. 

6.  Forasnrach  therefore  as  I  have  in  the  persons  before  mention- 
ed, seen  all  of  you  in  faith  and  charity;  I  exhort  you  that  ye  study 
to  do  all  things  in  a  divine  concord:  your  Bishop  presiding  in  the 
place  of  God,  your  Presbyters  in  the  place  of  the  council  of  the 
Apostles;  and  your  Deacons  most  dear  to  me,  being  entrusted  with  the 
ministry  of  Jesus  Christ:  who  was  with  the  Father  before  all  ages, 
and  appeared  in  the  CMi  to  us.  Wherefore  taking  the  same  holy 
course,  see  that  ye  all  reverence  one  another;  and  let  no  one  look 
upon  his  neighbour  after  the  flesh,  but  do  you  all  mutually  love 
each  other  ia  Jesus  Christ.  Let  there  be  nothing  that  may  be  able 
to  make  a  division  among  vou;  but  be  ye  united  to  your  Bishop, 
and  these  who  ijreside  over  you,  to  be  your  pattern  and  direction 
in  the  way  to  immortality. 

7.  As  therefore  the  Lord  did  nothing  without  the  Father,  being 
united  to  him;  neither  by  himself  nor  yet  bv  his  Apostles;  so  neith- 
er do  ye  do  any  thing  without  your  Bishop  and  Presbyters:  neither 
eudeavour  to  let  anything  appear  rational  to  yourselves  apart;  but 
being  corae  together  into  the  same  place,  have  one  common  prayer; 
one  supplication;  one  mind;  one  hope;  in  charity  and  in  joy  unde- 
fi.led.  There  is  one  Lord  Jesus  Ciirist,  than  whom  nothing  is  bet- 
ter. Wherefore  cojne  ye  all  together  as  msto  one  temple  of  God; 
as  to  one  altar,  as  to  one  Jesus  Christ;  who  proceeded  from  one 
Father,  and  exists  in  one,  and  is  returned  to  one. 

8.  I3e  not  deceived  with  strange  doctrines;  nor  with  old  fables 
^vhich  are  unprofitable.  For  if  we  still  continue  to  live  according 
to  the  Jewisli  law,  we  do  confess  ourselves  not  to  have  received 
grace.  For  even  the  most  holy  prophets  lived  according  to  Christ 
Jesus.  And  tor  this  cause  were  they  persecuted,  being  inspired 
bv  his  grace,  to  convince  the  unbelievers  and  disobedient  ihat  there 


XI 

is  one  God  who  has  manifested  himself  by  Jesus  Christ  his  Son; 
Avlio  is  his  eternal  Word,  not  coming'  forth  from  silence,  who  in  all 
things  pleased  him  that  sent  him.      [John  i.  1.] 

9.  Wherefore  if  they  who  were  brought  up  in  these  ancient  law3 
came  nevertheless  to  the  newness  of  hope;  no  longer  observing  Sab- 
baths, but  keeping  the  Lord's  day,  in  which  also  our  life  is  sprung 
up  by  him,  and  tluough  his  death,  whom  yet  some  deny  (by 
which  mystery  we  have  been  brought  to  believe,  and  therefore 
wait  that  we  may  be  found  the  discij)les  of  Jesus  Christ,  our  only 
master:)  hov/ shall  we  be  able  to  live  different  from  him;  whose 
disciples  the  very  pi'ophets  themselves  being,  did  by  the  Spirit  ex- 
pect him  as  their  master.  And  therefore  he  whom  they  justly 
waited  for,  being  come,  raised  them  up  from  the  dead.  [Mat.  x.wii. 
52.] 

10.  Let  us  not  then  be  insensible  of  his  goodness;  for  should  he 
have  dealt  with  us  according  to  our  works,  we  had  not  now  had  a 
being.  Wherefore  being  become  liis  disciples,  let  us  learn  (o  live 
according  to  the  rules  of  Christianity:  for  whosoever  is  called  by 
any  other  name  besides  this,  he  is  not  of  God.  Lay  aside  there- 
fore the  old,  and  sour,  and  evil  leaven;  and  be  changed  into  the 
new  leaven,  which  is  Jesus  Christ.  Be  ye  salted  in  him,  lest  any 
one  among  you  should  be  corrupted ;  for  by  your  Saviour  ye  shall 
be  judged.  It  is  absurd  to  name  Jesus  Christ,  and  to  Judaize. — 
For  the  Christian  religion  did  not  embrace  the  Jewish,  but  the 
Jewish  the  Christian;  that  so  e\ery  tongue  that  believed  might  be 
gathered  together  unto  God. 

IL  These  things, my  beloved,  I  write  unto  you;  not  that  I  know 
of  any  among  you  that  lie  under  this  error:  but  as  one  of  the  least 
among  you,  I  am'  desirous  to  forwarn  you  that  ye  fall  not  into  the 
snares  of  vain  doctrine,  but  that  ye  be  fully  instructed  in  the  birth 
and  suffering,  and  resurrection  of  Jesus  Christ  our  hope;  which 
w'as  accomplished  in  the  time  of  the  government  of  Pontius  Pilate, 
and  that  most  truly  and  certainly;  and  from  which  God  forbid  that 
any  among  you  should  be  turned   aside. 

12.  May  I  therefore  have  joy  of  you  in  all  things,  if  I  shall  be 
worthy  of  it.  For  though  I  am  bound,  yet  am  1  not  worthy  to  be 
compared  to  one  of  5  on  that  are  at  liberty.  I  know  that  ye  are  not 
puffed  up;  for  ye  have  Jesus  Christ  in  your  hearts.  And  especially 
when  I  commend  you,  I  knov/  thnt  ye  are  ashamed,  as  it  is  written, 
the  ju.'it  man  condcmneth  hhnsidf.     [Prov.  xviii,   17.  Sept.] 

13.  Study  therefore  to  be  conlirincd  in  the  doctrine  of  our  Lord, 
and  of  his  Apostles;  that  so  whatsoever  ye  do,  jc  may  prosper 
both  in  bod}'  and  spirit;  in  faith  and  (diavity;  in  the  Son,  and  in 
the  Father,  and  in  the  Holy  Spirit;' in  the  beginning,  and  in  the 
end :  foffei/ia'  uith  your  most,  worthy  Bisliop,  and  the  u-cllnrovght. 
.spiritual  crown  of  your  Prcshyterij ;  and  your  deacons  which  are 
according  to  God.  Be  .^uhjec.t  to  your  Bishop,  and  to  one  another,  as 
Jesus  Christ  to  the  Father  according  to  the  flesh:  and  the  Apostles 
both  to  Christ,  and  to  the  Father,  and  to  the  Holy  Ghost;  that  so 
ye  may  be  united  both  in  body  and  Spirit. 

14.  Knowing  yoif  to  be  full  of  Cod,  liiavcthc  more  briefly  ex- 


Jiorted  you.  Be  mindful  of  me  in  your  prayers,  that  T  may  attain 
unto  God;  and  of  the  Church  that  is  in  Syria,  from  which  1  nm 
not  worthy  to  he  called.  For  T  stand  in  need  of  your  joint  prayers 
in  God,  and  of  your  charity,  that  the  Church  Vi'hich  is  iu  Syria 
may  be  thought  worthy  to  be  nourished  by  your  Church. 

15.  Tlic  Ephesians  I'rom  Smyrna  salute  you,  from  which  place  I 
W'rite  unto  you;  (being  present  here  to  the  glory  of  God,  in  like 
manner  as  you  are.)  who  have  in  all  things  refreshed  mo:  tcgethei- 
vrith  Pohjcarp  ihc  Bishop  of  the  Smi/rneans.  The  rest  of  the 
Churches,  in  the  honour  of  Jesus  Christ,  salute  }'0u.  Farewell, 
and  he  ye  strengthened  in  the  concord  of  God  ;  enjoying  his  insepa- 
rable Spirit,  which  is  Jesus  Christ. 

TO  THE  MAGXESIANS, 


EPISTLE  OF  1ST.  IGNATIUS 

TO  THE  TRALLIANS. 

Ignatius,  wlio  is  also  cilleJ  Tlieopliorus,  lo  llie  lioly  Cliurch  wliich  is  at  Tralies 
in  Asia;  beloved  of  God,  tlie  Father  of  Jesus  Clu-ist;  elect,  and  worthy  of 
God,  having  peace  througli  the  flesh,  and  blood,  and  passion  of  Jcsns  Christ 
our  hope;  in  the  resurrection  which  is  by  liitn:  which  also  I  salule  in  its 
fulness,  coulimuiig  in,  the  Apostolical  character;  wishing  all  joy  and  happi- 
ness unto  it. 

1.  I  HAVE  hoard  of  your  blameless  and  constant  disposition 
through  patience,  which  not  only  appears  in  your  outward  conver- 
sation, but  is  naturally  rjoted,  and  grounded  in  you:  in  like  man- 
ner as  Polybius  your  Bishop  has  declared  unto  me;  who  came  to 
me  to  Smyrna,  by  the  will  of  God  and  Jesus  Christ;  and  so  re- 
joiced together  with  me  in  my  bonds  for  Jesus  Christ,  that  in  effect 
1  saw  your  whole  Church  in  him.  Having  therefore  received  tho 
testimony/  of  your  good  will  towards  me  for  Gnd''s  sake,  by  him;  I 
seemed  to  find  vou,  as  also  I  knew  that  ye  were,  the  followers  of 
God. 

2.  For  whereas  ye  are  subject  to  your  Bishop  as  io  Jesus  Christ, 
ye  appear  to  me  to  live  not  after  the  manner  of  men,  hut  according 
to  Jesus  Christ;  who  died  for  us,  that  so  believing  in  his  death,  ye 
might  esca|)e  death.  It  is  thrrefore  necessary,  that  as  ye  do,  so 
iritliont  your  Bishop  you  should  do  nothing:  also  he  ye  svhjcct  to  your 
Presbyters,  as  io  the  Apostles  of  Jesi/s  Christ  our  hope;  in  whom  if 
we  walk,  v:e  shall  he  found  in  him.  The  deacons  also,  as  being  the 
'ministers  of  the  m.yslcrics  of  Jcsvs  Christ,  mu&t  by  all  means  please 
all.  For  they  are  not  the  m.inisicrs  of  meat  and  drink,  hut  of  the 
Church  of  God.  Wherefore  they  must  avoid  all  of'ences,  as  they 
would  do  fire. 

3.  In  like  manner  let  all  reverence  the  deacons  as  Jesus  Christ; 
and  the  Bishop  as  the  Father,  and  the  Preshytcrs  as  the  Sanhedrim 
of  God.  and  coUegQ  of  the  Apostles,     Withoui   these  there  is  na 


Church.  Concerning  all  wljlch  I  am  persuaded  tliat  ye  lliink  after 
the  very  same  manner:  for  I  have  received,  and  even  now  have 
with  me  the  pattern  of  vour  love,  in  30ur  Bishop.  WJKj.se  very 
look  is  instructive;  and  v/Iiosc  mildness  powerful;  whom  I  am  per- 
suaded the  very  atheists  thomsclvos  cannot  but  reverence.  But  be- 
cause I  have  a  love  towards  you,  I  will  not  write  any  more  sharply 
vinto  you  about  this  matter,  though  I  very  well  might ;  but  now  I 
have  done  so;  lest  being  a  condemned  man,  I  should  seem  to 
prescribe  to  you  as  an  Apostle. 

4.  I  have  great  knowledge  in  God;  but  I  refrain  myself,  lest  I 
should  perish  in  my  boasting.  For  now  I  ought  the  more  to  fear, 
and  not  hearken  to  those  that  irovid  ]m{\'  me  up.  For  they  that 
speak  to  me,  in  vi'j  prahr,  chasten  inc.  For  I  indeed  desire  to 
suffer,  but  I  cannot  tell  whether  I  am  worthy  so  to  do.  And  this 
desire,  though  to  others  it  does  not  appear,  yet  to  myself  it  is  fo7- 
that  very  reason,  \\\g  more  violent.  I  have  therefore  need  of  mode- 
ration; by  which  the  prince  of  this  world  ?.s  destroyed. 

5.  Am  I  not  able  to  write  to  you  of  heavenly  things?  but  I  fear 
lest  I  should  harm  you,  who  are  yet  but  babes  in  Christ:  (excuse 
me  this  care.)  and  lest  perchance  being  not  able  to  receive  them, 
ye  should  be  choaked  with  them.  For  even  I  myself,  although  1 
am  in  bonds,  yet  am  not  theretbre  able  to  understand  heavenly 
things:  as  the  places  of  the  Angels,  and  the  several  companies  of 
them,  under  their  respective  princes;  things  visible  and  invisible; 
but  in  these  I  am  yet  a  learner;  for  many  things  are  wanting  to 
us,  that  we  come  not  short  of  God. 

6.  ]  exhort  you  therefore,  or  rather  not  I,  but  the  love  of  Jesus 
Christ,  that  ye  use  none  but  Christian  nourishment;  abstaining 
from  pasture  which  is  of  another  kind,  1  mean  heresy.  For  they 
that  arc  heretic'^,  confound  together  the  doctrine  of  Jesus  Christ, 
with  their  own  fSison ;  whilst  they  seem  worthy  of  belief:  as  men 
give  a  deadly  portion  mixed  with  sweet  wine:  v»'hich  he  who  is 
ignorant  of,  docs  with  the  treacherov.s  pleasure  sweetly  drink  in  his 
own  death. 

7.  Wherefore  guard  yourselves  against  such  |)ersons.  And  that 
you  will  do  if  you  arc  not  puded  up;  hut  continue  inseparable  from 
Jesus  Christ  our  GoJ,  and  from  your  Bishop,  and  from  the  com- 
mands of  the  Apostles.  He  that  is  within  the  aitar  is  pare;  but  he 
that  is  without,  that  is,  that  does  any  thing  icithovt  the  Bisltop,  and 
Presbyters,  and  Deacons,  is  not  pure  in  his  conscience. 

8.  Not  that  I  know  there  is  any  thing  of  this  nature  among  you; 
but  I  fore-arm  you,  as  being  greatly  beloved  by  me,  forseeing  the 
snares  of  the  Devil,  Wherefore  putting  on  meekness,  rencvv'  your- 
selves in  faith,  that  is  the  flesh  of  the  Lord;  and  in  charity,  that 
is  the  blood  of  Jesus  Christ.  Let  no  man  have  any  grudge  against 
Iiis  neighbour.  Give  no  occasion  to  the  Gentiles;  lest  by  means  of 
a  few  foolish  men,  the  vvhole  congregation  of  God  be  evil  spoken 
of.  For  woe  to  tliat  man  through  whose  vanity  my  name  is  blas- 
phemed b}'  any. 

9.  Stop  your  ears,  therefore,  as  often  as  any  one  shall  speak 
contrary  to  Jesus  Christ;  who  was  of  the  race  of  David,  of  the 


Virgin  Mary.  Who  was  truly  born,  and  did  eat  and  drink;  was 
truly  persecuted  under  Pontius  Pilate;  was  "truly  crucified  and 
dead;  both  those  in  Heaven,  and  on  earth,  and  under  the  earth  be- 
ing spectators  of  it.  Wlio  was  also  truly  raised  from  the  dead  by 
his  Father,  after  the  same  manner  as  he  will  also  raise  up  us  who 
believe  in  him,  by  Christ  Jesus;  without  whom  we  have  no  true 
life. 

10.  But  if  as  some  who  are  atheists,  that  is  to  say  infidels,  pre- 
tend, that  he  only  seemed  to  suffer:  (they  themselves  only  seeming 
to  exist)  why  then  am  I  bound?  why  do  I  desire  to  fight  with  beasts? 
Iherefure  do  I  die  in  vain :  therefore  I  will  not  speak  falsely  against 
the  Lord. 

11.  Flee  therefore  these  evil  sprouts  which  bring  forth  deadly 
fruit;  of  which  if  any  one  taste,  he  shall  presently  die.  For  these 
are  not  the  plants  of  the  Father;  seeing  if  they  were,  they  would 
appear  to  be  the  branches  of  the  cross,  and  their  fruit  would  be  in- 
corruptible: by  which  he  invites  you  through  his  passion,  who  arc 
members  of  him.  For  the  head  cannot  be  without  its  members, 
God  having  promised  a  union,  ihat  is  himself. 

12.  I  salute  you  from  Smyrna,  together  with  the  Churches  of 
God  that  are  present  with  me;  who  have  refreshed  me  in  all  things, 
both  in  the  fiesh  and  in  the  spirit.  My  bonds  which  I  carry  about 
me  for  the  sake  of  Christ,  (beseeching  him  that  I  may  attain  unto 
God)  exhort  you,  that  }'ou  continue  in  concord  among  yourselves, 
and  in  prayer  vvith  one  another.  For  it  hecoraes  every  one  of  you, 
ESPECIALLY  THE  rRESEVTERs,  to  vefrcsli  the  Bishop,  to  the  honour  of 
the  Father,  of  Je-ms  Christ  and  of  the  Apostles.  I  beseech  you 
that  ye  hearken  to  me  in  love,  that  1  may  not  by  those  things  which 
I  Avrite,  rise  up  in  witness  against  you.  Pray  also  forme;  who 
through  the  mercy  of  God  stand  in  need  of  your  prayers,  that  1 
maybe  vvorthy  of  the  portion  which  I  am  about  to  obtain,  that  I  be 
not  found  a  reprobate. 

13.  The  love  of  those  who  are  at  Smyrna  and  Ephesus  salute 
3"ou.  Uemember  in  your  prayers  the  Church  of  Syria,  from  v/hich 
I  am  not  worthy  to  be  called,  being  one  of  the  least  of  it.  Fare 
ye  xvell  in  Jesus  Christ;  being  subject  to  your  Bishop  as  to  the 
command  of  God;  and  so  likewise  to  the  Presbytery.  Love  every 
one  his  brother  with  an  unfeigned  heart.  My  soul  be  your  expia- 
tion, not  only  now,  but  v/hcn  I  shall  have  attained  unto  God:  for 
I  am  yet  under  danger.  But  the  Father  is  faithful  in  Jesus  Christ, 
to  fulfil  both  mine  and  your  petition:  in  whom  may  ye  bo  found 
unblamcablc. 

TO  THE  TKALLlAXs. 


XV 

EPISTLE  OF  ST.  IGNATIUS 

TO  THE  ROMANS. 

Ignatius,  who  is  also  called  Tlieophorns ;  to  the  Cliuich  which  has  obtained 
ineicy  from  the  majesty  of  the  JMost  High  Father,  and  his  only  begotten 
Son  Jfesus  Christ;  beloved,  and  illuminated  through  the  will  of  Him  who 
willelh  all  things  which  are  according  to  the  love  of  Jesus  Christ  our  God, 
which  also  presides  in  the  place  of  the  region  of  the  Romans;  and  which  I 
salute  in  the  name  of  Jesus  Christ,  [as  being]  united  both  in  flesh  and  spirit  to 
all  his  commands,  andlillcd  with  the  grace  of  God;  [all  joy]  in  Jesus  Christ 
our  God. 

1.  FORASMUCH  as  I  have  at  last  obtained  tlirougli  niy  pray- 
ers to  God,  to  see  your  faces,  which  I  much  desired  to  do;  being 
bound  in  Christ  Jesus,  1  hope  ere  long  to  sahite  you,  if  it  shall  be 
the  will  of  God  to  grant  me  to  attain  unto  the  end  I  long  for.  For 
the  beginning  is  well  disposed,  if  I  shall  but  have  grace,  without 
hindrance,  to  receive  what  is  appointed  for  me.  But  I  fear  your 
love  lest  it  do  me  an  injury.  For  it  is  easy  for  you  to  do  what  you 
please;  but  it  will  be  hard  for  me  to  attain  unto  God  if  you  spare  me. 

2.  But  I  would  not  that  ye  should  please  men,  but  God;  whom 
also  ye  do  please.  For  neither  shall  I  ever  hereafter  have  such  an 
o|)portunity  of  going  unto  God ;  nor  will  you,  if  ye  shall  now  be 
silent,  ever  be  entitled  to  a  better  work.  For  if  jou shall  be  silent 
in  my  behalf,  I  shall  be  made  partaker  of  God.  But  if  you  shall 
love  my  body,  I  shall  have  my  course  again  to  run.  Wherefore 
ye  cannot  do  me  a  greater  kindness,  than  to  suffer  me  to  be  sacri- 
liced  unto  God,  now  that  the  altar  is  already  prepared  :  that  when  ye 
shall  be  gathered  together  in  love,  ye  may  give  thanks  to  the  Fa- 
ther through  Christ  Jesus,  that  he  has  vouchsafed  to  bring  a  Bish- 
op of  Syria  unto  you,  being  called  from  the  east  unto  the  west. 
For  it  is  good /or  me  to  set  from  the  world,  unto  God;  that  I  may 
rise  again  unto  him. 

3.  Ye  have  never  envied  anyone;  ye  have  taught  others.  I 
would  therefore  that  ye  should  now  do  those  things  yourszlves, 
Avhich  in  your  instructions  you  have  prescribed  to  others.  Only 
pray  for  me,  that  God  would  give  me  both  inward  and  outward 
strength,  that  I  may  not  only  say,  but  will ;  nor  only  called  a  Chris- 
tian, but  be  found  one.  For  if  1  shall  be  found  a  Christian,  I  may 
then  deservedly  be  called  one:  and  be  thought  faithful,  when  1 
shall  no  longer  appear  to  the  world,  r^othing  is  good,  that  is  seen. 
For  even  our  God,  Jesus  Christ,  now  that  he  is  in  the  Father, 
does  so  much  the  more  appear,  A  Christian  is  not  a  work  of  opin- 
ion; but  of  greatness  of  mind  [especially  when  he  is  hated  by  the 
world.] 

4.  1  write  to  the  Churches,  and  signify  to  them  all,  that  1  am 
willing  to  die  for  God,  unless  you  hinder  me.  I  beseech  you  that 
you  show  not  an  unseasonable  good  w'ill  towards  me.  Suffer  mc  to 
be  food  to  the  wild  beasts  by  whom  I  shall  attain  unto  God.  For  I 
am  the  wheat  of  God;  and  1  shall  be  ground  by  the  teeth  of  the 
wild  beasts,  that  I  may  be  found  the  pure  bread  of  Christ.  Rath- 
er encourage  the  boasts,  that  they  may  bccomQ  my  sepulchre;  and 


may  leave  nothing  of  my  body ;  that  being  dead,  I  may  not  be  troUJ 
blesome  to  any.  Then  shall  I  be  truly  the  disciple  of  Jesus  Christj 
when  the  world  shall  not  see  so  much  as  my  body.  Pray  therefore 
unto  Christ  for  me,  that  by  these  instruments  I  may  be  made  the 
sacrifice  of  God.  1  do  not,  as  Peter  and  Paul,  command  you. — 
They  were  Apostles,  I  a  condemned  man;  they  were  free,  but  I 
am  even  to  this  day  a  servant:  but  if  Isufler,  1  shall  tlien  become 
the  freeman  of  Jesus  Christ,  and  shall  rise  free.  And  now,  being 
in  bends,  I  learn,  not  to  desire  any  thing. 

5.  From  Syria  even  unto  Rome,  I  light  with  beasts  both  by  sea 
and  land;  both  night  and  day:  being  bound  to  ten  leopards, 
that  is  to  say,  to  such  a  band  of  soldiers;  who  though  treated  with 
all  manner  of  kindness,  are  the  worse  for  it.  But  I  am  the  more 
instructed  by  their  injuries;  "yet  am  I  therefore  not  justified,'" — 
[1.  Cor.  iv,  4.]  May  I  enjoy  the  wild  beasts  that  are  prepared  for 
me;  which  also  I  wish  may  exercise  all  their  fierceness  upon  me: 
and  whom  for  that  end  I  will  encourage,  that  they  may  be  sure  to 
devour  me,  and  not  serve  me  as  they  have  done  some,  whom  out  of 
fear  they  have  not  touched.  But,  and  if  they  will  not  do  it  willingly, 
I  will  provoke  them  to  it.  Pardon  me  in  this  matter;  I  know  what 
is  profitable  for  me.  Now  I  begin  to  be  a  disciple:  [Luke  xiv.  27.] 
nor  shall  any  thing  move  me,  whether  visible  or  invisible,  that  I 
may  attain  to  Christ  Jesus.  Let  fire,  and  the  cross;  let  the  compa- 
nies of  wild  beasts,  let  breakings  of  bones,  and  tearing  of  mem- 
bers; let  the  shattering  in  pieces  of  the  whole  body,  and  all  the 
vvicked  torments  of  the  Devil  come  upon  mc,  only  let  me  enjoy  Je- 
sus Christ. 

G.  All  the  ends  of  the  world,  and  the  kingdoms  of  it,  will  profit 
me  nothing:  I  v/ould  rather  die  for  Jesus  Christ,  than  rule  to  the 
utmost  ends  of  the  earth.  Ilim  I  seek  who  died  for  us:  Him  I  de- 
sire that  rose  again  for  us.  This  is  the  gain  that  is  laid  up  for  me. 
Pardon  me,  my  brethren,  ye  shall  not  hinder  me  from  living:  [nor 
seeing  I  desire  to  go  to  God,  may  you  separate  me  from  him,  for 
the  sake  of  this  v.orkl;  nor  seduce  me  by  any  of  the  desires  of  it.] 
Suffer  mc  to  enter  int(»pure  light;  v/here  being  come,  I  shall  be  in- 
deed the  servant  of  God.  Perm.it  me  to  imitate  tiie  passion  of  mv 
God.  If  anyone  has  llsm  within  himself,  let  him  consider  what  I 
desire;  and  let  him  have  compassion  on  mc,  as  knowing  how  I  am 
straightened. 

7.  The  prince  of  this  world  v*^ould  fain  carry  me  away,  and  cor- 
rupt my  resolution  tov/ards  my  God.  Let  none  of  you  therefore  help 
him:  rather  do  ye  join  with  me,  that  is,  with  God.  Do  not  speak 
with  Jesus  Christ,  and  yet  covet  the  v/orld.  Let  not  any  envy 
dwell  with  you :  no  not  though  I  myself  v;hen  I  shall  be  come  unto 
you,  should  exhort  you  to  it,  yet  do  not  ye  hearken  to  me;  but 
rathor  believp  v\hat  I  now  write  to  you.  For  though  1  am  alive  at 
the  v.rii-ing  this,  yet  my  desire  is  to  die.  My  love  is  crucified; 
[and  the  fire  that  is  within  me  dees  not  desire  any  water;  but  being 
alive  and  springing  v.iihin  me,  says,]  come  to  the  Fatlicr.  1  take 
no  pleasure  in  the  food  of  corruption,  nor  in  the  pleasures  of  this 
life.     I  desire  tlic  bread  of  God,  Vvhich  is  the  flesh  of  Jesus  Christ, 


(of  the  sepd  of  David;  and  the  drink  that  I  long  for]  is  his  blOod, 
which  is  incorrii|)tible  love. 

8.  I  have  no  desire  to  live  any  longer  after  the  manner  of  men, 
neither  shall  1,  if  5^ou  consent.  Be  ye  therefore  willing,  that  ye 
yourselves  also  may  be  pleasing  to  God.  1  exhort  you  in  a  few 
words;  I  pray  you  believe  me.  Jesus  Christ  will  shew  you  that  I 
speak  truly.  My  mouth  is  without  deceit,  and  the  Father  hath 
truly  spoken  by  it.  Pray  therefore  for  me,  that  1  may  accomplish 
what  I  desire.  I  have  not  written  to  you  after  the  flesh,  but  ac- 
cording to  the  will  of  God.  If  I  shall  suffer,  ye  have  loved  me: 
but  if  I  shall  be  rejected,  ye  have  hated  me. 

9.  Remember  in  your  prayers  the  Church  of  Syria,  which  now 
enjoys  God  for  its  shepherd  instead  of  me:  let  Jesus  Christ  only 
oversee  it,  and  your  charity.  But  I  am  even  ashamed  to  be  reck- 
oned as  one  of  them :  for  neither  am  I  worthy,  being  the  least 
among  them,  and  as  one  born  out  of  due  season.  But  through 
mercy  I  have  obtained  to  be  somebody,  if  I  shall  get  unto  God, 
[I.  Cor.  XV.  8.]  My  spirit  salutes  you;  and  the  charity  of  the 
Churches  that  have  received  me  in  the  name  of  Jesus  Christ;  not 
as  a  passenger;  for  even  they  that  were  not  near  to  me  in  the  way,- 
have  gone  before  me  to  the  next  city  to  meet  me. 

10.  These  things  I  write  to  you  from  Smyrna,  by  the  most  wor- 
thy of  the  Church  of  Ephesus.  There  is  nov/  with  me,  together 
with  many  others,  Crocus  most  beloved  of  me.  As  for  those  which 
are  come  from  Syria,  and  are  gone  before  me  to  Rome,  to  the  glo- 
ry of  God,  I  suppose  you  are  not  ignorant  of  them.  Ye  shall  there- 
fore signify  to  them  that  I  draw  near,  for  they  are  all  worthy  both 
of  God,  and  of  you:  whom  it  is  fit  that  you  refresh  in  all  things. 
This  have  1  written  to  you,  the  day  before  the  ninth  of  the  Cal- 
ends of  September.  Be  strong  unto  the  end,  in  the  patience  of 
Jesus  Christ. 

TO  THE  KOMANS. 


EFISTI.E  OF  HT.  IGNATIUS 

TO  THE  PHILADELPHIANS. 

Ignatius,  who  is  also  crJled  Tlieoplioius,  to  the  Church  of  God  the  Father,  ami 
our  Lord  Jesus  Christ,  which  is  at  Pliiladclphia  in  Asia;  which  has  obtained 
mercy,  being  fixed  in  the  concord  of  God,  and  rejoicing  evermore  in  tiie 
passion  of  our  Lord,  and  being  fulfilled  in  all  mercy  through  his  resurrection; 
which  also  1  salute  in  the  blood  of  Jesus  Christ,  which  is  our  eternal  and  un- 
di'iiicd  joy;  esjiecmtbj  if  they  are  at  unity  iclth  the  Bishop,  and  Presbyters 
icho  are  with  him,  and  the  deacons  appointed  according  to  the  mind  of  Jesus 
Christ;  whom  he  has  settled  accorduig  to  his  own  will  in  all  tirmnesa  by  his 
lioly  Spirit. 

1.  WHICH  Bishop  I  know  obtained  that  great  ministry  among 
ynii,  not  of  himself,  neither  by  men,  nor  o%d  of  vain  glory,  but  by 
the  loce  of  God  the  Father,  and  our  Lord  Jesus  Christ:  whose 

3 


xViii 

moderation  I  admire;  who  by  his  silence  is  able  to  do  morc^  than 
others  with  all  their  vain  talk.  For  he  is  fitted  to  the  com- 
mands, as  the  harp  to  its  strings.  Wherefore  my  soul  esteems  his 
mind  towards  God  most  happy,  knowing  it;to  be  fruitful  in  all  virtue, 
and  perfect;  full  of  constancy;  free  from  passion,  and  according  to 
all  the  moderation  of  the  living  God. 

2.  Wherefore  as  becomes  the  children  both  of  the  light  and  of 
truth;  flee  divisions  and  false  doctrines:  but  where  your  shepherd 
is,  there  do  ye,  as  sheep,  follow  after.  For  (here  are  many  wolves 
who  seem  worthy  of  belief,  that  with  a  false  pleasure  lead  captive 
those  that  run  in  the  course  of  God:  but  in  your  concord,  they  shall 
find  no  place. 

3.  Abstain  therefore  from  those  e\i\  herbs  which  Jesus  Christ  does 
not  dress;  because  such  are  not  the  plantation  of  the  Father.  IVot 
that  I  have  found  any  division  among  you,  but  rather  aUmanner  of 
purity.  For  as  many  us  are  of  God,  and  of  Jesus  Christ,  are  also 
ivith  their  Bishop.  And  as  many  as  shall  with  repentance  return 
into  the  unity  of  the  Church,  even  these  shall  also  be  the  servants  of 
God,  that  they  may  live  according  to  Jesus  Christ.  Be  not  deceiv- 
ed, brethren:  {f  any  one  follotrshim  that  makes  a  schismin  the  Church, 
he  shall  not  inherit  the  kingdom  of  God.  If  any  one  walks  afttr  any 
other  opinion,  he  agrcss  not  with  the  passion  of  Christ. 

4.  ^Vherefore  let  it  be  your  endeavour  to  partake  all  of  the  same 
holy  eucharist.  For  there  is  but  one  flesh  of  our  Lord  Jesus  Christ; 
and  one  cup,  in  the  unity  (if  his  blood;  one  altar;  as  also  there  is  one 
Bishop,  together  witli  ins  Preshyicry,  and  the  deacons  my  felloio  ser- 
vants: that  so  whatsoever  yc  do,  ye  may  do  it  according  to  the  will 
of  God. 

5.  My  brethren,  the  love  I  have  towards  you  makes  me  the  more 
large;  and  having  a  great  joy  in  you,  1  endeavour  to  secure  you 
against  danger:  or  ratlier  not  I,  but  Jesus  Christ;  in  whom  being 
bound  I  the  more  fear,  as  being  yet  only  on  the  way  to  sulTering. 
But  your  prayer  to  God  shall  make  me  perfect,  that  f  may  attain  to 
that  portion,  which  by  God's  mercy  is  allotted  to  me:  fleeing  to  the 
Gospel  as  to  the  flesh  of  Christ;  and  to  the  Apostles  as  to  the  Pres- 
bytery of  the  Church.  Let  us  also  love  the  prophets,  forasmuch 
as  they  also  have  led  us  to  the  Gospel,  and  to  the  hope  in  Christ, 
and  to  expect  him.  In  whom  also  believing  they  were  saved,  in  the 
unity  of  Jesus  Christ;  being  holy  men,  worthy  to  be  loved,  and 
had  in  wonder;  who  have  received  testimony  from  Jesus  Christ, 
and  are  numbered  in  the  Gospel  of  our  common  hope. 

t).  But  if  any  one  shall  preach  the  Jewish  law  unto  you,  hearken 
nc!t  unto  him:  for  it  is  better  to  receive  the  doctrine  of  Christ  fronrt 
one  *hat  has  been  circumcised,  than  Judaism  from  one  that  has  not. 
But  if  either  the  one  or  other,  do  not  speak  concerning  Christ 
Jesus-  thev  seem  to  be  but  as  monuments  and  sepulchres  of  the 
dead,  upon  which  are  written  only  the  names  of  men.  Flee  there- 
fore the  wicked  arts  and  snares  of  the  prince  of  this  world;  ie&t  at 
any  time  being  oppressed  by  his  cunning,  ye  grow  cold  in  your 
chaj-itv.  Bat  came  all  together  into  the  same  place,  witii  an  undi- 
vidgd  heart.     Aud.  I  bless  my  Gud  that  I  have  a  good  co;.sc;eiicc 


XIX 

towards  yon,  and  that  no  one  among  you  has  whereof  to  boast 
either  openly  or  privately,  that  I  have  been  burthcnsonie  to  him  in 
much  or  little.  And  I  wish  to  all  amongst  whom  I  have  conversed, 
that  it  may  not  turn  to  a  witness  against  them. 

7.  For  although  some  would  have  deceived  me  according  to  the 
flesh;  yet  the  Spirit,  being  from  God,  is  not  deceived:  for  it  knows 
both  whence  it  comes,  and  whither  it  goes,  and  reproves  the  se- 
crets of  the  heart.  I  cried  whiht  I  was  among  yon;  I  spake  with 
a  loud  voice;  attend  to  the  Bishop  and  to  the  Presbyterij,and  to  the 
deacons.  Now  some  supposed  that  I  spake  this  as  foreseeing  the 
division  that  should  come  among  you.  But  lie  is  my  witness  for 
whose  sake  I  am  in  bonds  that  I  knew  nothing  from  any  man.  Btit 
the  Spirit  spake,  saying  on  this  loi^se;  do  nothing  without  the  Bishop: 
keep  your  hodies  as  the  temples  of  God:  love  unity:  fee  divisions:  be 
the  followers  of  Christ,  as  he  was  of  his  Father. 

S.  1  therefore  did  as  !)ecame  me,  as  a  man  composed  to  unity. 
For  where  there  is  division  and  n-rath,  God.  divelleth  not.  But  the 
Lord  forgives  all  that  repent,  if  they  return  to  the  unity  of  God,  and 
to  the  council  of  the  Bishop.  For  I  trust  in  the  grace  of  .lesus  Christ 
that  he  will  free  you  from  every  bond.  Nevertheless  I  exhort  you 
that  you  do  nothing  out  of  strife,  but  according  to  the  instruction  of 
Christ.  Because  I  have  heard  of  some  who  say;  unless  I  find  ittcrif- 
ten  in  the  originals,  I  will  not  believe  it  to  be  writtenin  the  Gospel. 
And  when  I  said,  it  is  written,  they  answered  what  lay  before  them 
in  their  corrupted  copies.  But  to  me  Jesus  Christ  is  instead  of  all  the 
vmcorrupted  monuments  in  the  world:  together  with  those  undefilcd 
monuments,  his  cross,  and  death,  and  resurrection,  and  the  faith 
which  is  by  him:  by  which  I  desire,  through  your  prayers,  to  be 
justified, 

9.  The  priests  indeed  are  good :  but  much  better  is  the  High  Priest 
to  whom  the  holy  of  holies  has  been  committed,  and  who  alone  has 
been  entrusted  with  the  secrets  of  God.  He  is  the  door  of  the 
Father;  by  which  Abraham,  and  Isaac,  and  Jacob,  and  all  pro- 
phets enter  in;  as  well  as  the  Apostles  and  the  Church.  And  all 
these  things  tend  to  the  unity  which  is  of  God.  Ilowbeit  the  Gos- 
pel has  somewhat  in  it  far  above  all  other  dispensations ;  namely, 
the  appearance  of  our  Saviour,  the  Lord  Jesus  Christ,  his  passion 
and  resurrection.  For  the  beloved  prophets  referred  to  him:  but 
the  Gospel  is  the  perfection  of  incorruption.  All  therefore  together 
are  good,  if  ye  believe  with  charity. 

10.  Now  as  concerning  the  Church  of  Antioch  which  is  in  Syria, 
seeing  I  am  told  that  through  your  prayers,  and  the  bowels  which 
ye  have  towards  it  in  Jesus  Christ,  it  is  in  peace;  it  loill  become  yon, 
as  the  Church  of  God,  to  ordain  some  deacon  to  go  to  them  thither  as 
the  ambassador  of  God;  that  he  may  rejoice  with  them  when  they 
meet  together,  and  glorify  God^s  name.  Blessed  be  that  man  in 
Jesus  Christ,  who  shall  be  found,  uorthy  of  such  a  ministry;  an.d  ye 
yourselves  also  shall  he  glor if  ed.  Now  if  ye  be  willing,  it  is  not 
impossible  for  you  to  do  this  for  the  sake  of  God ;  as'  also  the  other 
neighbouring  Churches  have  sent  them,  some  Bishops^  ^omc  priest* 
and  deacons.  "  ' 


XX 


11.  ^5  concerning  Philo,  the  deacon  of  Cilicia,  a  most  worihj/ 
man,  he  still  ^ninisicrs  unto  me  in  the  word  of  God;  together  with 
Rheus  of  Agathopolis,  a  singular  good  person,  who  has  followed 
jne  even  from  Syria,  not  regarding'his  life:  these  also  bear  witness 
unto  you.  And  I  myself  give  thanks  to  God  for  you,  that  ye  re- 
ceive them  as  the  Lord  shall  receive  you.  But  for  those  that  dis- 
honoured them,  may  they  be  forgiven  through  the  grace  of  Jesus 
Christ.  The  charity  of  the  brethren  that  are  at  Troas  salutes  you: 
from  whence  also  I  now  write  by  Burrhus,  who  was  sent  together 
with  me  by  those  of  Ephesus  and  Smyrna,  for  respect  sake.  May 
our  Lord  Jesus  Christ  honour  them;  in  whom  they  hope,  both  in 
flesh,  and  soul,  and  spirit;  in  faith,  in  love,  in  unity.  Farewell 
in  Christ  Jesus  our  common  hope. 


EPISTLE  OF  8T.  IGNATIUS 

TO  THE  SMYRNEAx\S. 

Ignatius,  who  is  also  called  Tlieopliorus;  to  tlio  Church  of  God  tiie  rather, 
ajid  of  the  beloved  Jesus  Christ;  which  God  hath  mercifully  blessed  with 
every  good  gift,  being  filled  with  faith  and  charity,  so  that  it  is  wanting  in  no 
git^t ;  most  worthy  of  God,  and  fruitful  in  saints ;  tlie  Chm-ch  whicii  is  at 
Smyrna  in  Asia;  all  joy,  through  his  immaculate  Spirit,  and  the  word  of 
God. 

1.  I  GLORIFY  God,  even  Jesus  Christ,  who  has  given  you 
such  wisdom.  For  I  have  observed  that  you  are  settled  in  an  im- 
moveable faith,  as  if  you  were  nailed  to  the  cross  of  our  Lord  Je- 
sus Christ,  both  in  the  flesh  and  in  the  spirit;  and  are  confirmed  in 
love  through  the  blood  of  Christ;  being  fully  persuaded  of  those 
things  whicli  relate  unto  our  Lord:  who  truly  was  of  the  race  of 
David  according  to  the  flesh,  but  the  Son  oi'  God  according  to  the 
will  and  power  of  God:  truly  born  of  the  Virgin,  and  baptized  of 
John,  that  so  uU  righteousness  might  he  fuljillcd  by  him,  [Mat.  iii. 
15.]  He  was  also  truly  crucified  by  Pontius  Pilate  and  Herod  the 
Tetrarch,  being  nailed  for  us  in  the  flesh;  by  the  fruits  of  which 
we  are,  even  by  his  most  blessed  passion;  that  he  might  set  up  a 
token  for  all  ages  through  his  resurrection,  to  all  his  holy  and  faith- 
ful servants,  whether  they  be  Jews  or  Gentiles,  in  one  body  of  his 
Church. 

2.  Now  all  these  things  he  suffered  for  us,  that  we  might  be  sav- 
ed. And  he  suffered  truly,  as  he  also  truly  raised  up  himself:  and 
not.  as  some  unbelievers  say,  that  he  only  seemed  to  suffer,  they 
themselves  only  seeming  to  be.  And  as  they  believe  so  shall  it 
happen  unto  them;  when  being  divested  of  the  body  they  shall  be- 
come mere  spirits. 

3.  But  I  know  that  even  after  his  resurrection  he  was  in  the 
flesh;  and  1  believe  that  he  is  still  so.  And  when  he  came  to  those 
who  were  with  Peter,  he  said,  unto  them,  take,  handlempf  ^nd  see  that 


I  am  not  anincorporeal  ihrmon.  And  straightway  they  felt  him  and 
believed;  being  convinced  both  by  his  flesh  and  spirit.  For  this 
cause  they  dcsipised  death,  and  were  found  to  be  above  it.  But  af- 
ter his  resurreetion  he  did  eat  and  drink  with  them,  as  he  was  flesh; 
although  as  to  his  spirit  he  was  united  to  the  Father. 

4.  Now  these  things,  beloved,  I  put  you  in  inind  of,  not  question- 
ing but  that  you  jourselves  also  believe  that  they  are  so.  But  I 
arm  )-oa  before-hand  against  certain  beasts  in  the  shape  of  men; 
whom  you  must  not  only  not  receive,  but  if  it  be  possible  must  not 
meet  with.  Only  you  must  pray  for  them,  that  if  it  be  the  will  of 
God  they  may  repent;  which  yet  will  be  very  hard.  But  of  this 
our  Lord  Jesus  Christ  has  the  power,  who  is  our  true  life.  For  if 
all  these  tilings  were  done  only  in  show  by  our  Lord,  then  do  I  also 
seem  only  to  be  bound:  and  why  liave  I  given  up  myself  to  death, 
to  the  tire,  to  the  sword,  to  wild  beasts?  but  now  the  nearer  I  am 
to  the  sword,  the  nearer  I  am  to  God:  when  I  shall  come  among 
the  wild  beasts,  J  shall  come  to  God.  Only  in  the  name  of  Jesus 
Christ,  I  undergo  all,  to  sutler  together  with  him;  he  who  was  made 
a  perfect  man  strengtliening  me, 

5.  Whom  some,  not  knowing,  do  deny;  or  rather  have  been  de- 
nied by  him,  being  the  advocates  of  death,  rather  than  of  the 
truth.  Whom  neither  the  prophecies,  nor  the  law  of  Moses  have 
persuaded ;  nor  the  Gospel  itself  even  to  this  day,  nor  the  sutTerings 
of  every  one  of  us.  For  they  think  also  the  same  things  of  us. — 
For  what  does  a  man  profit  me,  if  he  shall  praise  me,  and  blas- 
pheme my  Lord;  not  confessing  that  he  was  truly  made  man?  now 
he  that  doth  not  say  this,  does  in  effect  deny  him,  and  is  in  death. 
But  for  the  names  of  such  as  do  this,  they  being  unbelievers,  I 
thought  it  not  iitting  to  write  them  unto  you.  Yea,  God  forbid  that 
I  should  make  any  mention  of  them,  until  they  shall  repent  to  a  true 
belief  of  Christ's  passion,  which  is  our  resurrection. 

6.  Let  no  man  deceive  himself;  both  the  things  v^hich  are  in 
Heaven,  and  the  glorious  Angels,  and  princes,  whether  visible  or 
invisible,  if  they  believe  not  in  the  blood  of  Christ,  it  shall  be  to 
them  to  condemnation.  "He  that  is  able  to  receive  this,  let  him 
receive  it,"  [Matt.  xix.  12.]  Let  no  man's  place  or  state  in  the 
world  pufl'  him  up;  that  which  is  worth  all  is  faith  and  charit)^,  to 
which  nothing  is  to  be  preferred.  But  consider  those  who  are  of  a 
diiferent  opinion  from  us,  as  to  what  concerns  the  grace  of  Jesus 
Christ  which  is  come  unto  us,  how  contrary  they  are  to  the  design 
of  God?  they  have  no  regard  to  charity;  no  care  of  the  widow,  the 
fatherless,  and  the  oppressed;  of  the  bound  or  free,  of  the  hungry 
or  thirsty, 

7.  They  abstain  from  the  eucharist,  and  from  the  public  offices; 
because  they  confess  not  the  eucharist  to  be  the  flesh  of  our  saviour 
Jesus  Christ;  which  suffered  for  our  sins,  and  which  the  Father  of 
liis  goodness,  raised  again  from  the  dead.  And  for  this  cause- con- 
tradicting the  gift  of  God,  they  die  in  their  disputes:  but  much 
better  would  it  be  for  them  to  receive  it,  that  they  might  one  day 
rise  through  it.  It  will  therefore  become  you  to  abstain  from  such 
persons;  and  not  to  speak  with  them  neither  in  private  nor  in  pub- 


XXlt 

lie.  But  to  hearken  to  the  prophets,  and  especially  to  the  Gospel'^ 
ill  which  both  Christ's  passion  is  manifested  unto  us,  and  his  resur- 
i-ection  peri'cctly  declared.  But  tlee  all  divisions,  as  the  be<fin- 
ning  of  evils. 

8.  Sec  that  yc  all  folloiii  your  Bishop,  as  Jrsns  Chiistt,  the  Father,^ 
and  the  Pre.shytcri/,  as  the  Apostles.  And  reverence  the  deacons,  as 
the  command  of  God.  Let  no  man  do  any  thing  of  what  belongs  to 
the  Church  separately  from  the  Bishop.  Let  that  eucharisthe  looked 
upon  as  well  established,  which  is  either  offered  by  the  Bishop,  or 
by  him  to  whom  the  Bishop  has  given  his  consent.  Wheresoever  the 
Bishop  shall  appear,  there  let  the  people  also  be:  as  where  Jesus 
Christ  is,  there  is  the  catholic  Church.  It  is  not  lawful  without  the 
Bishop,  neither  to  baptize,  nor  to  celebrate  the  holy  communion:  but 
whatsoever  he  shall  approve  of,  that  is  also  pleasing  unto  God;  that 
so  whatever  is  done,  may  he  sure  and  well  done. 

0.  For  what  remains,  it  is  very  reasonable  that  we  should  repent, 
whilst  there  is  yet  time  to  return  unto  God.  It  is  a  good  thing  to 
have  a  due  regard  both  to  God  and  to  the  Bishop;  he  that  honours 
the  Bishop,  shall  be  honoured  of  God.  But  he  that  does  any  thing 
without  his  knowledge,  ministers  unto  the  devil.  Let  all  things  there- 
fore abound  to  you  in  charity;  seeing  ye  are  worthy.  Ye  have 
refreshed  me  in  all  things;  so  shall  Jesus  Christ  you.  Ye  have 
loved  mc  both  when  I  was  present  with  you,  and  now  being  absent, 
ye  cease  not  to  do  so.  May  God  be  your  reward,  for  whom  whilst 
ye  undergo  all  things,  ye  shall  attain  unto  him. 

10.  Ye  have  done  well  in  that  ye  have  received  Philo,  and 
Rheus  Agathopus,  who  fjUowed  me  for  the  word  of  God,  as  the 
deacons  of  Christ  our  God.  Who  also  give  thanks  unto  the  Lord 
for  you,  forasmuch  as  ye  have  refreshed  them  in  all  things.  Nor 
shall  any  thing  that  ye  have  done,  be  lost  to  you.  My  soul  be  for 
yours,  and  my  bonds  which  ye  have  not  despised,  nor  been  asham- 
ed of.  Wherefore  neither  shall  Jesus  Christ,  our  perfect  faith,  be 
ashamed  of  you. 

11.  Your  prayer  is  come  to  the  Church  of  Antioch  which  is  in 
Syria.  From  whence  being  s?ent  bound  with  chains  becoming  God, 
I  salute  the  Churches;  being  not  worthy  to  be  called  from  thence, 
as  being  the  least  among  them.  Nevertheless  by  the  will  of  God  I 
have  been  thought  worthy  of  this  honour;  not  for  that  I  think  I 
have  deserved  it,  but  by  the  grace  of  God:  which  I  wish  may  be 
perfectly  given  unto  me,  tliat  through  your  prayers  I  may  attain 
unto  God.  And  therefore  that  your  work  may  be  fully  accomplish- 
ed both  upon  earth  and  in  Heaven;  i*;  will  be  fitting,  and  for  the 
honour  of  God,  thai  your  Church  appoint  some  worthy  delegate 
who  being  come  as  far  as  Syria,  may  rejoice  together  with  them 
that  they  are  in  peace;  and  that  they  are  again  restored  to  their 
former  state,  and  have  again  received  their  proper  body.  Where- 
fore I  sliould  think  it  a  worthy  action,  to  send  some  one  from  you 
with  an  Epistle,  to  congratulate  with  them  their  peace  in  God;  and 
that  through  your  prayers  they  have  now  gotten  to  their  harbour. 
For  inasmuch  as  ye  are  perfect  yourselves,  you  ought  to  think 
those  things  that  are  perfect.  For  when  you  are- desirous  to  d<» 
■vvell,  God   is  ready  to  enable  you  thereimto. 


XXlll 

\'2.  The  love  of  the  brethren  that  arc  at  Troas  salutes  yoil ;  froiri 
whence  I  write  to  you  by  Burrhus  whom  ye  sont  with  ine,  together 
witii  the  Ephesians  your  brethren;  and  who  has  in  all  things  re- 
freshed me.  And  I  would  to  God  that  ail  would  imitate  him,  a3 
being  a  pattern  ot  the  ministry  oi'  God.  May  his  graeu  fully  reward 
him.  /  salute  your  very  wortJij  Bishop,  and  your  venerable  preshytc- 
ry;  and  your  deacons,  my  fellow-servants ;  and  all  of  you  in  general, 
and  every  one  in  particular,  in  the  name  of  Jesus  Christ,  and  in  his 
flesh  and  blood;  in  his  passion  and  resurrection  both  fleshly  and 
spiritually;  and  in  the  unity  of  God  with  you.  Grace  be  with 
you,  and  mercy,  and  peace,  and  patience  for  ever  more. 

13.  I  salute  the  families  of  my  brethren,  with  their  wives  and 
children;  and  the  virgins  that  are  called  widows.  Be  strong  in 
the  power  of  the  Holy  Ghost.  Philo,  who  is  present  with  me, 
salutes  you.  1  salute  the  house  of  Tavias,  and  pray  that  it  may  be 
strengthened  in  faith  and  charity,  both  of  flesh  and  spirit.  I  sa- 
lute Alee,  my  well  beloved,  together  with  the  incomparable  Daph- 
nus,  and  Eutechnus,  and  all  by  name.  Farewell  i\\  the  grace  of 
God.  TO  THE  sMrR^'i:A^'s  froji  troas. 


EPI8TL.E  OF  ST.  IGNATIUS 

TO  ST.  POLYCARP. 

Ignatius,  who  is  also  called  Theophonis,  to  Polycarp,  Bishop  of  the  Cliurck 
which  is  at  yniynia;  their  overst;er,  hut  rather  himself  overlooked  hy  God 
the  Father,  and   the  Lord  Jesus  Christ;  all  happiness. 

1.  HAVING  known  that  thy  mind  towards  God  is  fixed  as  it  were 
upon  an  immoveable  rock,  I  exceedingly  give  thanks,  that  I  have 
been  thought  wortliy  to  behold  thy  blessed  face,  in  wiiith  may  I 
always  rejoice  in  God.  Wherefore  I  beseech  thee  by  the  grace  of 
God  with  which  thou  art  clothed,  to  press  forward  in  thy  course, 
and  to  exhort  all  others  that  they  may  be  saved.  Maintain  tiiy 
place  with  all  care  both  of  flesh  and  spirit;  make  it  thy  endeavour 
to  preserve  unity,  than  which  nothing  is  better.  Bear  with  all 
men,  even  as  the  Lord  with  thee.  Support  all  in  love,  as  also  thou 
dost.  Pray  without  ceasing;  ask  more  understanding  than  M'hat 
thou  already  hast.  Be  watchful,  having  thy  spirit  always  awake. 
Speak  to  every  one  according  as  God  shall  enable  thee.  Bear  the 
infirmities  of  all,  as  a  perfect  combatant:  where  the  labour  isgrcat, 
the  gain  is  the  more. 

2.  If  thou  shalt  love  the  good  disciples,  what  thanks  is  it?  but 
rather  do  thou  subject  to  thee  those  that  are  mischievous,  in  meek- 
ness. Every  wound  is  not  healed  with  the  same  plaister:  if  the 
accessions  of  the  disease  be  vehement,  mollify  them  with  soil 
remedies :  be  in  all  things,  icise  as  a  serpent  but  harmless  as  a  dove. 
For  this  cause  thu!i  art  cxintpoijed  of  flesh  and  spirit;  that  thou 
rnayest  iiiDllify  those  liiin^s  thul  appvar  before  thy  face  :  and  as  for  those  that 
are  not  seen,  ])ruy  to  Cui<i  that  hu  would  levual  them  unto  thee,  that  so  ihou 
niavesthe  wantin;r  in  nothiiijf,  but  rnayest  ahuund  in  every  <i\\'i.  1'he  limes  de- 
ni  ind  ihee,  as  the  pilots  tlie  w  irids  ;  and  he  that  is  tossed  in  a  tempest,  the  haveit 
^vhere  he  would  ho;  ihatlhow  mayxst  attain  unto  God.  Be  sober,  as  the  uoni- 
batujil  ui'  God :  tii«  crowu  proposed  tu  iti'jc  is  iiumcitiility,   aud  eternal  life; 


concerning  vvliich  thou  art  also  fully  persuaded.     I  will  be  thy  surety  in  ali 
filings,  and  my  bonds,  which  tliou  hast  loved. 

3.  Let  not  uiosc  that  seem  worthy  of  credit,  but  teach  other  doctrines,  disturb 
thee.  Stand  firm  and  immoveable,  as  an  anvil  wlien  it  is  beaten  upon.  It  is 
the  part  of  a  brave  combatant,  to  be  wounded,  and  yet  overcome.  But  especi- 
ally we  ought  to  endure  all  things  for  God's  sake,  that  he  may  bear  with  us. — 
Be  everyday  better  than  other:  consider  the  times;  and  expect  him  who  is 
above  all  time,  eternal,  invisible,  though  for  our  sakes  made  visible  :  impalpable, 
and  impassable,  yet  for  us  subjected  to  sufteringa;  enduring  all  manner  of  ways 
for  our  salvation. 

4.  Let  not  the  widows  be  neglected  :  be  thou,  after  God,  their  guardian.  Lei 
■nothing  be  done  icithout  thy  knowledge  awl  consent:  neither  do  ihou  any  thing 
but  according  to  the  will  of  God;  as  also  thou  dost  with  all  constancy.  Lot 
your  assemblies  be  more  full:  inquire  into  all  by  name.  Overlook  not  the  mea 
and  maidservants;  neither  let  them  be  puffed  up;  but  rather  let  them  be  the 
more  subject  to  the  glory  of  God,  that  they  may  obtain  from  him  a  belter  liberty. 
Let  them  not  desire  to  be  set  flee  at  the  public  cost,  that  they  be  not  slaves  to 
their  own  lusts. 

5.  Flee  evil  arts,  or  rather  make  not  any  mention  of  them.  Say  to  my  sis- 
ters, that  they  love  the  Lord;  and  be  satisfied  with  their  own  husbands,  both 
in  the  llesli  and  spirit.  \n  like  manner,  exhort  my  brethren  in  the  name  of 
Jesus  Christ,  that  they  love  their  wives,  even  as  the  Lord  the  Church.  If  any 
man  can  remain  in  a  virgin  state,  to  the  honour  of  the  flesh  of  Christ,  let  him 
remain  without  boasting:  but  if  he  boast,  he  is  undone.  And  if  he  desire  to 
be  more  taken  notice  of  than  the  Bishop,  he  is  corrupted.  But  it  becomes  all 
such  as  are  married,  whether  men  or  women,  to  come  together  with  the  con- 
sent of  the  Bishop,  that  so  their  marriage  may  be  according  to  godliness,  and 
not  in  lust.     Let  all  things  be  done  to  the  honour  of  God. 

6.  Hearken  unto  the  Bishop,  that  God  also  may  hearken  unto  tjou.  My  soul 
he  sccurltii  for  them  tliat  suhrait  to  their  Bishop,  tcith  their  preshi/tcrs  and  deacons. 
And  may  my  portion  be  together  witli  theirs  in  God.  Labour  with  one  another, 
contend  together,  run  together,  suffer  together,  sleep  togcthci',  and  rise  together, 
as  the  stewards,  and  assessors,  and  ministers  of  God.  Please  him  under  whom 
you  war :  and  from  whom  you  receive  your  wages.  Let  none  of  you  be  found  a 
deserter;  but  let  your  baptism  remain  as  your  arms,  your  faith  as  your  helmet,  your 
charity  as  your  spear,  your  patience  as  your  whole  armour.  Let  your  works  be 
your  charge,  that  so  you  may  receive  a  suitable  reward.  Be  long-sntfering 
therefore  towards  each  other  in  meekness,  as  God  is  towards  you.  Let  me 
have  joy  of  you  in  all  things. 

7.  Now  forasmuch  as  the  Church  of  Antioch  in  Syria  is,  as  I  am  told,  in 
peace  through  your  prayers;  I  also  have  been  the  more  comforted  and  without 
care  in  God;  if  so  be  that  by  suffering,  I  shall  attain  unto  God ;  that  through 
your  prayers  I  may  be  found  a  di^iciple  of  Cinist.  It  will  be  very  fit,  O  most 
worthy  Polvcarp,  to  call  a  select  council,  and  choose  some  one  whom  ye  particu- 
larly love,  and  wlio  is  patioit  of  labour,  that  he  may  be  tlie  messenger  of  God  : 
and  that  going  unto  Syria,  he  may  glorify  your  incessant  love,  to  the  praise  of 
Christ.  A  Christian  has  not  the  power  of  himself;  but  must  be  always  at  leis- 
m-e  for  God's  service.  Now  this  work  is  botli  God's  and  yours,  when  ye  shall 
have  perfected  it.  For  I  trust  throiigh  the  grace  of  God  that  ye  are  ready  to 
every  good  work  that  is  fitting  for  you  in  the  Lord.  Knowing  therefore  your 
earnest  afl'ection  to  the  truth,   I  have  exhorted  you  by  these  sliort  letters. 

8.  But  forasmuch  as  1  have  not  been  able  "to  w  rite  to  all  the  Churches,  be- 
cause I  must  suddenly  sail  from  Troas  to  Neapolis  :  (for  so  is  the  command  of 
those  to  whose  pleasure  1  am  subject;)  do  you  write  to  the  Churches  that  are 
near  you,  as  being  instruciod  in  the  will  of  God,  that  they  also  may  do  in  like 
manner.  Let  tbose  that  are  able  send  messengers  ;  and  let  ibe  rest  send  i/(cir 
letters  !]v  those  who  .shall  be  sent  by  you;  that  you  may  be  glorified  to  all  elerni- 
tv,  of  w'l!;eh  j^o'i  arc  worlliy.  I  salute  all  by  name;  particularly  the  wife  of 
E[jitropus,  witb  all  her  hou-o,  atid  children.  I  salute  Alialus  my  well  beloved. 
J  salute  him,  who  shall  be  thought  worthy  to  be  sent  by  you  into  Syria.  Let 
grace  be  ever  with  him,  and  with  Polycarp  who  sends  him.  Iwish  you  all 
lKippiin3ssin  our  God,  Jesus  Chri.-st :  in  whom  continue  in  the  unity,  and  pre- 
leciion  of  God.     I  salute  Aicc  my  well  beloved.     Farewell  in  the  Lord. 

T  M  r,     E  :n  d. 


INDEX. 


The  numbers  rcftr  to  sections  except  when  preceded  by  p. 

A 

Aerius  condemned  because  he  maintained  that  there  ought  to  be  no  dif- 
ference between  a  Bishop  and  a  Presbyter,  .  .  .  510 
Apostles  had  charge  of  the  Cliurches,  .  .  .  45,  274,  275 
The  title  of  Apostle  not  confined  to  the  Twelve,  .  .  45,  47 
Apostles  afterwards  called  Bishops,  .  .  .48,  56,  282,  513 
Apostolick  order  of  the  Church  binding  on  all  Christians,             .            .  1 

B 

Pishops  exercised  the  same  power  the  Apostles  did,  48-50,  53-57,  501 

were  the  same  order  of  ministers,         .         101-123,  127,  189,  250,282 

■  ■  were  appointed  in  all  the  Churches,  by  the  Apostles,  to  be  their 

successors  in  the  government  of  the  Church,  130,  185,  187,  206,  326 

governed  all  the  Churches,  one   Bishop  at  utime  in  each,         .         555 

were  appointed  by  Divine  authbrity,  .         189,  194,  228,  509,  512 

had  a  special  ordination  to  the  Bishop's  office,  .  .  550 

alone  had  the  power  of  ordaining,      ....  557 

alone  had  Ihe  power  of  confirming,         ....         247,  &c. 

were  called  the  Chiefs  of  the  Priests,  and  Apostles,         .         .         282 

and  Heads  of  the  ministers  of  God,  .....         337 

only  had  a  right  to  sit  in  General  Councils,         .         .         .         337,  503 

sent  some  of  their  Presbyters  to  represent  them,  if  not  able  to 

attend, 337 

C 

Calvin  only  a  Presbyter,  and  therefore  destitute  of  authority  to  ordain,       371 

■  admits  that  Bishops  were   appointed  from  the  time  of  Mark,  52^ 

that  one  Bishop  was  set  over  every  city  and  the  neighbouring  re- 

gion, and  that  the    Presbyters  were  subject  to  him,         .         .       528 

— ■ that  Bisihops  ordained  Bishops,  and  that  every  Bishop,  with  the 

Presbyters  under  him,  ordained  his  own  Presbyters,  .         532 

wrote  to  the  Duke   of  Somerset   that  he    highly    approved  of  a 

settled  form  of  Prayer  and  of  Ecclesiastical  rites,  .  544 

'      offered  to  restore  Episcopacy  in  the  Churches  under  his  influence,    545 

Christians,  private,  deeply  concerned  in  this  question,       .  369,  &c. 

Church,  consists  of  a  Bishop,  Presbyters,  Deacons,  and  People,  188  «fe  Ap.  p.  xii 

Church  Episcopal  from  the  commencement,        .  .  .  338-357 

continued  so  throughout  the  world  until  the  loth  century,  when 

a  small  portion  rejected    the  orders  of  Bishops  and  Deacons, 

the  Presbyters  assuming  the   whole  power,  .  358,  548 

of  Hindostan,  Episcopal,  .....  548 

of  Bohemia,  having  lost  all  their   Bishops  but  one  during  a  vio- 

lent persecution  in  the  17lh  century,  sent  three  Presbyters  to 
the  VValdensiua  Bishops  who  ordained  them         .  .  366 

Clemens  Alexandrinus,  ......  169 

Clemens  Komanus,        ......  165,  &c. 

Concessions  of  Episcopalians,     .......         477,  &c. 

consist  of  opinions  of  individuals  variously   inllucnccd  by  affec- 

tion, by  fear,   &c.  .  .  .  .  477-481,  495 

of  some  founded  on  an  incorrect  view  of  Jerome'.?  account  of 

the  time  when  Bishops  were  appointed,       ,        ^         ,         .         482 


and  upon  an   incorrect  statement  of  Jerome's  account  of  liie. 

practice  of  the  Alexandrine  Church,  ,         .         .         ,         43S 

of   Stillingfleet,  renounced  when  he  became  older,  as    totally 

unteniible, 485  to  480 

Concessions   of  Presbyterian  writers  are  concessions  of  facts,  496,  554  to  559 

of  Blondel  that  there  were  Bishops  in  the  Church  ui  the  year  140,     407 

■ of  Doddridge,  in  the  time  of  Ignatius,  viz.  before  the  year  116,         500 

of  Peter  Moulin,  Baxter,  Le  Clcrc,  and    Grolius,   that  Bishops 

were  appointed  in  the  time  of  the  Apostles.  (See  Grotius.)  498  to  501 

■; — ■ of  Zanchius,  Calvin,  Beza,  and  olhers,  that  one  certain  person 

was  set  over  the  Presbyters,  and  that  permanently.  (See 
Calvin,   above.)  ........         509 

' of  Neal,  that  the  English  Dissenters  separated  from  the  Church 

because  of  objections  to  the  Lilany,  the  Surplice,  and  Kne'el- 
in^  at  the  Sacrament  of  the  Lord's  Supper:  and  that  several 
refused  Bishopricks  on  this  account  only.  .  .      537,  &«. 

D 

©eacons  preached  and  baptized,  .....  183,  247,  24§ 


Eusebius's  testimony,  .  .  .  ^  ,  303,  &c. 

^ mentions  the  successors  of  the  Apostles,  .  .  .       305 

^  pronnses  to  give  them  "  in  the  time  in  which  every  one  succeeded,"  31 1 

had  abundance  of  written  testimony   as  to  facts,  .  321-325 

evidence  of  the  successions  of  Bishops,  of  the  same  kind  a3  that 

of  the  authenticity  of  the  Books  of  the  New  Testament,  323  to  325 

mentions,  as  he  promised,  the    Bishops  who  from  time  to  time 

succeeded  in  all  the  principal  Churches,  of  which  see  speci- 
.    mens  in  ....  .  336,  329  to  3371 


Grotius  admits  that   the  Bishop  was  a   Pastor  who  presided   over  the 

other  Pastors  by  a  perpetual  right,      .  .  .  507,  506 

■ —  that  the  Episcopate,   or   office  of  Bishop,  was  repugnant  to  no 

Divine  Law,  and  was  received  by  the  whole  Church,  .509-510 

' that  Aerius   was  condemned  because   be  said  tliat  a  Presbyter 

ought  not  to  be  distinguished  from  a  Bishop,  .  .  510 

that  Jerome  speaks  of  this  doctrine  as  an  error,  .  510 

that  the   Episcopate  had  its  commencement  in  the    time  of  the 

Apostles,  and  quotes  Jerome  as  assenting  to  this,  510,  511 

mentions  4    successive  Bishops  of  Alexandria,  2  of  Jerusalem, 

3  of  !:ome,  atjd  2  of  Antioch,  while  the  Apostle  John  was 

yet  living,  ......  511 

■<■  that  the  office  of  Bishop  w  as  approved  by  the  pivine  Law,  and 

by  Christ   himself,  .  .  .  .  .  512 

that   Timothy  was  Bishop  of  Ephesus;  Titus  of  Crete;  that 

Apostles  were  Bishops  of  certain  cities ;  that  Paul  sat  in 
Corinth, 5^2,  504 

that  those  who  ruled  the  Presbyters  were  at  first  called  Apostles, 

and  also  Angels,  and  afierwards  Bishops,  which  took  place 
Jerome  thinks  about  the  8th  year  of  Nero  which  was  several 
yeais  before  the  death  of  Paul,     ....  513 

'- — that  that  Apostle  who  was  at  Jerusalem,  performed  the  office 

which  the  Bishop  afterwards  did,         .....         501 

that  Janies  was   the   Bishop  of  Jerusalem,        .  .  501,511 

—  that  Timothy  was    the  first  Bishop  of  Ephesus,  .         .         .       504 

' that  anciently  Bishops  alone,  ordained;  a  Presbyter  being  ordain- 
ed by  one  Bishop,  but  a  Bishop  by  two  or  three  Bishops,    .        504 


XXVli. 

Grctius  adinits  liiat  great  advantages  redounded  to  the  Church  frooi  tb& 

Episcopate,  .  .  .  .  .  .  5i4 

that  they  wlio  attempt  to  show  that  the  name  of  Bishop  was  com- 
mon to  all  Pastors,  waste  their  own  and  other  people's  time,         5i)§ 

that  those  who  deny  the  superiority  of  one  Pastor  over  the  resf, 

condemn  the  whole  ancient  Church  of  folly  or  even  of  impiety,     509 

— — —  ihatthe  Episcopate  was  only  suspended  for  a  time  by  tlie  Reform- 
ers, and  that  they  considered  the  office  necessary,  51§ 

H 

Hilary  states  that  tlie  Apostles  are  Bishops^  .  .  .  2§2 

-  —  that  the  Bishop   was  the  Chief  of  the   Priests;  and  Presbyters 

and  Deacons  subject  to  him,  and  that  Deacons  preached,  282 

• that  Paul  delivered  the  Apostolical  rod  to  Timothy,  .  291 

I 

James  appointed  first  Bishop  of  Jerusalem  by  Peter,  James,  and  John,  326 
Jerome  states  that  Bishops  were  appointed  in  the  tipie  of  the  Apostles 

and  by  them,  ....  225,  243,  380,  513 

] represents  Presbyters  as  subject  to  the  Bishops,  240,  266 

does  not  say   that  the  Presbyters  of  Alexandria  ordained  their 

Bishops,  .  .     '       .  .  .         255,   &,  256,  528 

Ignatius's  testimony,      ....  108-123,  and  Appendix. 

mentions  in  his  Epistle  to  the  Ephesians  their  Bishop  Onesimus,       115 

<; contemporary  with  both  Timothy  and  Onesimus,  Bishops  of  Eph- 

csus,  .  .  .  .  .  .  .  118 

strong  testimony  respecting  the  Church  of  the  Trallians,         .         119 

Irenaeus's  testimony,  .  .  .  .  ,         128,  &Cf 

\^ 
K 

King;  argument  of  Lord,  ....  378  &c, 

M 

Melancthon  wished  the  Episcopacy  restored,  .  .  .  526 

Methodist  Church  not  Episcopal,  having  only  the  ordination  of  a  Pres- 
byter, which  the  Church  14U0  years  ago  declared  null  and 
void,        .....  370,  &c.  359-365 

Miller,  argument  of  Dr.  .  .  .  .  .  .     p.  6  to  9 

alleged  cases  of  ordination  of  Presbyters,  ,  .         p.  9  to  1& 

mode  of  answering  arguments  of  Episcopalians,  .         p.  16,  &c, 

quotations  from  Ignatius,  ,  .  .  .         p.  19-24 

omission  of  strong  passages,         •  p.  24,  and  sections  137,  141 

objection  to   Irenseus's  testimony  respecting  the  succession  of 

Bishops  in  the  Church  of  Rome,  .  .  .     208,  &q. 

Ministers,  three  orders  of,  in  the  Apostolick  Church,     .        .        38  to  41,  554 

O 

Ordination  performed  by  Bishops  alone  in  the  ancient  Church, 
— — —  never  legally  by  Presbyters,       .... 


Paul  called  to  be  an  Apostle, 

■^ established  the  Church  of  Ephesus, 

after  three  years  left  Ephesus  for  Jerusalem, 

left  Timothy  in  charge  with  Episcopal  authority, 

the  time  when  Paul  gave  Timothy  this  charge 


557 
359-364 

10; 

2,3 
4,  5 

•       6,  7,  8 

11,  12,  13 

15,   &c. 

i»au!,  jouS-uevH  of,  .  .  .  .  .  .  Hi,  t^i 

^ = visited  Macedonia  tv>ice  soon  after   IcayiBg  Ephesus,         .  15-17' 

wrote   the   tirsl  Epistle  to  Timothy   from   Macedonia,   during 

last  visit,  .  .  .  V         .  .  .  18-21 

.„ shortly  after  went  to  Miletus,  and  sept  for  the  Elders  of  Ephe- 
sus before  Timothy   had  taken  charge,  .  .  25-l>7 
Polycarp's  testimony  equivalent  to  Ignatius's,               .              .                124-127 
Presbyters  subject  to  the  Bishop;    See  Italic  lines  in  appendix;   also  153,   154, 
183,  192  &c.  201,  202,  226,  227,  240,  244,   266,  282,  337  to  352 

by  Divme  authority,      .  .  .  .         228-230,509,  512 

had  not  power  to  ordain,  246,  252,  255-262,  202  &c.  349,  517 

- — —  permitted  by  the  4th  Council  of  Carthage  late  in  ihe"4th  bentury    ,  •.,;-. 

to  lay  on  haii<ls  while  the  Bishop  was  ordairur^ga  Presbyter,        »1;7 
_ — : —  were  not  permitted  so  to  do  in  the  Western  CJiUEchvgenerally  for;.     ■' 
several  hundred  years  afterwards,  .         ■.     .  557  note 

are  not  now  permitted  to  do  so  in  the  Eastern  or  Greek  Church,  557  note 

not  permitted  to  confirm,       .....  247 

. did  not  sit  in    primitive  times  in  General  Councils  except  as  re- 
presentatives ctf  theii-  Bishop,  ,  .  .  337 

. many.  Bishop  always  one,  in  a  Church,  .  .  341,  342 

called,  with  the    Deacons,    the  adherents  of  the  Bishop,  .  337 

taken  by  the  Bishojjs  to  accompany  them  to  Metropolitan  Coun- 
cils in  what  number  thev  pleased,  .  .  337,  503 
ordination  by,    declared  null  and  void  in  llie  4th  century,  359-364 

S 
Successions  of  Bishops,         ....  130,  185,  208  to  217 

never  broken,  .  .  .  .  '  .  .        •     549 

not  in  the  English  branch,  .  .  .  '.  '  ^0,;,<fec. 

titillingfleet's   concessions  renounced  ....  485 

asserts  that  Timothy's  case  is  an  uncontrollable  case  of  Diocesan 

Episcopacy,  ......  485 

~ that  there  is  as   great  reason  to  believe  tlie  AposlpUeal  succes- 
sion of  Divine  Institution,  as  the  Canon  ofScripiure,   (See 
323  to  325)  .  .  .  .•  '         .'  •  ''-|85 

Schism,  attempted  justification  of,  on  the  ground   of  the  blessings  of 

God  attending  it,  ...  .  491  to  493 

Summary,  .  .  ,  .  ,  .  .         554  &c. 

T 

Timothy  left  in  charge  of  the  Church  of  Ephesus  when  Paul  went  to 

Jerusalem  and  Rome,  with  Episcopal   authority,       10,  11,  i2,  13,  39 

took  charge,  ichen,     ......         15-21 

first  epistle  of  Paul  to,  written  from  Macedonia  to  him  at  Troas,       21 

not  then  at  Ephesus,  .....  23 

called  Bishop  of  Ephesus,  .  .  .56,  243,  300 

continued  in  charge  certainly  above  5  years,  .  58-63 

~  and  longer,  but    how  much-  longer  uncertain,  .         .  64-91 

• —  objection  of  Dr.   Miller  to  Episco^^al  character  of,  answered,       92,  93 

hud   successors  with  same  powers,  .  .  94,  &c. 

receivetl  the  Apostolick  rod  from   Paul,  .  .  291 

Titus  an  Apostle,  .  .  .  .  .  45 
called  Bishop  of  Crete,                  .                  ,._.               .                  56,  243 

VV 

Wesley,  3Ir.  John,  only  a  Presbyter   of  tiie  Church,  and  consecjurntly 

not  authorized  to  orduin,  .  .  .         370  to' .liJi 


ERRATA.  -•C'-l'^' 

tri  section  81,  for  Ephesus  read  Macedonia.    .  .■   'ffcij  .^ 

In  section  467.   15th  line  from  the  t^p  of  j5;- 174,  read  bij  jjfCi^hecy4iVter'^'e, 

in  sactioii  51S,  -l;h  linf,  after  ft'Jck::e-j.'Xnind  the  Hc-thudist  Charrk: .- 


